DELECTABLE demands, and pleasant Questions, with their several Answers, in matters of Love, Natural causes, with Moral and politic devices.  
Newly translated out of French into English, this present year of our Lord God. 1566.  
Imprinted at London in Paul's Churchyard by john Cawood for Nicholas England.  
Cum privilegio ad imprimendum solum.   

To the studious and well disposed youth of England.  
THE learned Poet Horace, minding to bestow the true prize of wisdom upon him that is most worthy, saith that he by good right doth deserve the same, which can best skill how to knit and join profit and pleasure together. For those two things be as it were uncoupleable, forsamuch as the gods, as Hesiodus doth witness, would that profit were daily accompanied with sweat and travel: and that commonly th'end of pleasure is sour and bitter. He therefore of good right is to be termed a passing good workman, which can with such ●astnes of consent incorporate & unite them, as th'one may still interchangeably ensue and rise of tother. To which intent (notwithstanding their diversity of opinions) thancient Philosophers altogether endeavoured, sieking every one after his vain, in such sort to pollishe and beautify that most excellent portion of us, the mind, as prepared the better to receive the print of virtues seal, we mought in this race of frailty climb to some degree (at least) of true happiness and sound felicity. But because the name of virtue is of such majesty, as at the first view it would dash and dismay her first and feeble beholders, certain Philosophers casting aside their frosty beards, and other such ceremonies of Philosophical show: with loving care to cherish and maintain those soft and gentle minds, that could not yet well broke the pain full brunts of scollerlike customs: have devised certain pleasant confections (as it were wherewith to sauce and sweten the study of Philosophy,) handling each part thereof so familiarly, that the most wild and haggard heads were oftentimes reclaimed to hearken & follow their wholesome Lessons. And so the Phrygian fabler Aesop, giving feigned speech and conference of talk to creatures unreasonable, under cloak and colour thereof left unto the reasonable most necessary precepts of all humanity and moral duty▪ The like hath been from time done by a number of noble poets, who in their fabled forgeries (if they be well marked) have uttered all manner of most deep and profound learning, I speak not of the Comike writers, who pretending but sport, by pretty contrivement of parts and persons, teach how to bear ourselves towards all sorts, and specially to shun the cosining traps of those that are numbered amongs the vilest kind of people. Which self same fruit is also to be gathered of these our common plays and shows, which grounded (after a sort) upon the rules of Philosophy, do whet and sharpen the wits of the lookers on: even as the Barriers, Tilt, Torney, wrestling, leaping or running do by use strengthen the ●●mmes, and frame the body better and more able to discharge, when need shall earnestly require their office of arms.  
In respect whereof, having fallen into my hands of late a certain French book, the work sure of some learned and Skilful writer, driving principally to the like good purpose, deemed it could not be, but labour worth, to spend some valiant days, in teaching it to speak our mother english tongue. Especially for that in full perusing the same I found he had so handsomely by way of question, couched together the most behovable points of all Philosophy, as to the diligent reader mought nedesly bring with it exceeding rich increase, both of profit and pleasure. The rather truly, because in order of his treatise, not intermeddling with the particular duty of any calling or estate he generally concludeth of matter not impertinent to all degrees. So that leaving the rawenes of thinfant and childish years to the care and correction of their nurses and schoolmasters, beginneth to shape his first precepts to the best advantage of that age which (as it is most disposed to the vanities of love, so most likely to be abused & miscarried by the same) may here in some part learn to know and eschew the tempting deceipts of that Boy she godde, and his blind disciples. From thence leadeth he us into the dark storehouse of nature's secrets, where with open eyes perusing the week condition of the world and worldly things, yea and of us ourselves, for whose sake they were principally ordained, may remain thereof both more mindful and thankful to our creator. lastly, he bringeth us to the fountains of good nurture, teaching not only in private cases of our own lives and houses, but in common wealth matters also, to give such verdict of things incident, as amongs the wise and sagest governors, shall make us esteemed not altogether ignorant or empty of good understanding.  
All which things, although it is not unknown, may by the learned be picked out of the works of thold & authentic Clerks, yet for so much as falleth not to all men such opportunity, as whereby to rake up their so huge & infinite volumes, it is to be hoped, the greatest number, those specially whose good spirit moveth rather to give their leasured hours to some virtuous exercise, then to idle (and for the most part dispraisable games) will with such equity use and conster this englishing of these brief collections, as of a labour lovingly undertaken, both for their delectable recreation of mind, and profitable help of study, whereunto Bee wished universally most happy success, till for the further benefit of them that favour the reading of the Scriptures, which (truth to say) all men above all things ought to favour, shall hereunto also be annexed the like Questions of divinity, right pleasant, familiar and most necessary.   

questions OF LOVE, AND THE Answers.  
WHEREOF doth it come, that Ruffians, jesters, and common Dancers be less subject to Love then other?  
That may come by the continual familiarity that such men have with women: in whom they have no pleasure for respect of love, or whose familiarity doth make Love loathsome or out of taste.  
¶ What is the cause, that he that loveth fervently is soon angry?  
Because the spirits and humours of Lovers be very hot, and boil continually.  
¶ How cometh it to pass, that an amorous woman is so curious to be finely apparelled and decked?  
She doth it to increase and set forth her beauty, thereby to subdue and draw those unto her, that be most beautiful and desirous to love.  
¶ But why be rough and hairy men more prone and disposed to the amorous battle of Love, than other?  
Because they abound and be more full of humours than other.  
¶ What hath moved certain Greek poets to say: that Love is the most excellent amongst all the heavenly gods?  
It is perchance because there is no Philosopher that doth teach the manner of man's life ●o well as he, or maketh man more practic or quick spirited.  
¶ But why hath Love been esteemed a god?  
Because he maketh an Idiot to speak well, a coward to be bold and hardy, a melancholic man joyful, a heavy and slothful man prompt and ready to all enterprises, be they never so great. Or else he is made a god, for man to excuse himself, and to cast upon Love all that, which by the same he hath done and sustained.  
¶ Why be Lovers so desirous of corporal & bodily beauty?  
Because beauty (as ancient poets do affirm) doth please the Gods, is agreeable to men, is not loathsome nor heavy to him that is endued therewith: but desired above all things that may be wished.  
¶ what is the reason and cause of Nosegays, garlands of flowers, and green bows, wherewith Lovers be wont to adorn the frontes of their Lady's lodgings?  
It is to honour them as their gods on earth, and to show that such Nosegays, Garlands, and May bows do serve for the spoils and triumphs of their Ladies, and for true signs of the service and devotion of their loving servants.  
¶ But whereof cometh it that we dream seldom of the thing that we love?  
All lovers being tossed and vexed with diverse thoughts can not steadfastly grave and settle any one thing in their fantasy: for their houghtes be like the circles and bubblinge of the water, which are dissipated the one by the other.  
¶ From whence cometh it, that certain Lovers upon the view and sight of their Ladies, do blush?  
It riseth of the blood and spirits which ascend upwards, whereof the face, fullest of poors of any part of the body, doth charge itself with colour. It may be also, that it proceedeth of a singular reverence that they bear to their Paramoures.  
¶ But why do they afterwards wax pale?  
There is no true lover but is troubled with some disquiet or contrariety. If the cause then of his pain do present itself before his eyes, the same doth easily grow and increase. And so Nature retiring unto the inward parts, as into her hold or fort, carrieth with her both the blood and spirits, leaving the superior parts without any colour,  
¶ How chanceth it, that barren and unfruitful women be more hot and prompt to love, than they which are fruitful and bear children?  
Because that such do moor abound with seed, and do purge themselves of their natural disease less than other do.  
¶ Why do Lovers delight to bear in their hands Nosegays and Apples?  
All Lovers have desire to enjoy and possess the flower and the fruit of others age and beauty, wherein they rejoice, when soever they see the same. And so be amorous both of floury and fruit, and of all such beautiful things that they see.  
¶ But why be Lovers for the most part ready to weep?  
Poor Lovers continually be pricked with some Nail, and feel cause whereof to complain, being of Nature, fearful, suspicious, jealous and troubled, so that it is no marvel, if such and the like passions do provoke them to tears.  
¶ What meaneth it that Lovers be continually as it were in a fire?  
The affection of Love doth move and trouble their spirits, which doth raise in them this heat.  
¶ Why be women more prone to the combat of Love, than any other creatures at all times and seasons?  
Nature hath endued them with more delicate touchinges, and with more moderate complexion then other. Besides this, they be of complexion who●e and moist: a thing very proper and requisite to that play and pastime.  
¶ How cometh it, that men take no pleasure in the play and game of Love, when they have lust to make water?  
Because even then the conduits are full: and that which is full of moistness cannot receive other humour. It may be also, that the heaviness and weight of the urine doth restrain and stop the conduct from whence the seed doth issue and come.  
¶ Wherefore is the pleasure of Love, greater than all other pleasures that may be imagined?  
That cometh of the sperm which passeth through all the parts of the body, yielding unspeakable pleasures to tother members.  
¶ How chanceth it, that men of melancholic complexion be more lively, than other in combat of Love?  
The windy passions whereof they be full, be causes of the same: which make them more wakeful and disposed thereunto.  
¶ Why do Physicians praise mediocrity or seldom use of loves game?  
Because the same doth lighten the body, rejoice the sprites, comfort the brain, recreate the senses, and expelleth from them all accidents proceeding of melancholic humour. Excess also is to be blamed, because it doth weaken the body, and is hurtful to the sight.  
¶ Why doth Nature give to Love so great pleasure?  
For preservation of mankind, which through the same is continued.  
¶ Why do they soon grow to grey hears, which be much given to Love?  
Because they expel from them their natural heat, whereby life is conserved and maintained.  
¶ Why doth the bear of the head and eyebrows of those that be fornicators and lecherous soonest fall?  
The game of Love doth marvelously cool the superior parts, which being made bare and void of blood and spirit, can not digest that which doth nourish the same. And so the vapours proceeding of digestion be not sufficient and able to engender hear of the head and eyebrows.  
¶ What maketh a man after he hath committed the act of Venus, to be soudenlie melancholic and angry?  
Because in the doing of the same we lose and scatter the most part of our vital spirits, which maketh us heavy and sad.  
¶ What is the cause that a man doth sooner dispatch that act fasting, then when his belly is full?  
The conduits whereby the seed doth pass, be more open fasting then after meat.  
¶ Whereof cometh it that Lovers care not to spend the whole night in love.  
Every vehement passion doth holy draw a man thereunto, and suffereth him not to give himself to any thing else, but to that whereof he thinketh, and whereupon he bendeth his fantasy.  
¶ Why be Lovers so careful of the sight and amorous looks of their Ladies?  
All Lovers be wont to suffer themselves to be fed with such allurements, and there is no part of the body that doth so well manifest and declare the interior passions of the mind as the eyes. Also we say, that the eyes are the true harbours of the heart. And thereof it cometh that when one kisseth the eyes affectuously, as a thing desired: It seemeth that he kisseth the thought, and the soul itself. Whereof certain poets, with good reason have written that Love borroweth his arrows from the eyes of Lovers, to serve himself against themselves.  
¶ What doth move the poets to feign Venus to be of Massive gold?  
That may be by reason of her rare and excellent beauty, or else because she is so much desired as gold, some assign the cause upon the great some of gold that Lovers do consume and spend upon love.  
¶ What is the cause that Lovers do use so to forswear themselves?  
Love doth laugh at such perjuries, Lovers therefore desirous to serve there god, do swear continually. Or else it proceedeth of a certain lightness caused of diverse thoughts which do rise in their minds.  
¶ How chanceth it, that men leave not to love a woman although through age, or some other accident or chance, she waxeth ill favoured and foul?  
That cometh of Love, which is blind, and being blind, can not know or judge the imperfections of other. But how should he take knowledge of that which he can not blame. And how can he blame that which he is constrained to embrace and wholly to pursue.  
¶ From whence cometh it, that most comenlie we be given fervently to love, not those only of whom we never received pleasure, but those also whom we never saw?  
Every one beareth the Image of his mind in his face, and thereof may be gathered some sign or token of the wit and nature of the person, by means whereof we may conjecture whereunto she is most inclined, which is the very spring and beginning of natural amity or hatred.  
¶ How chanceth it, that diverse men can not obtain the grace and favour of their Ladies, although they do serve them, honour them, and adore them?  
Because (as Aristotle saith) there is nothing in them worthy to be beloved. But what man is he so void of Nature's grace, but hath somewhat in him worthy of love.  
¶ But what is the cause that some Suitors be better beloved of their Ladies then other some?  
The Lady enriched with beauty and good manners, is like unto the son that doth every where equally extend his beams, which notwithstanding are received unequally, of some more, of some less after their capacity. The stars also therein do bear some rule, so that after the saying of Diogenes the Stoic, the signs commune to two persons, that is to say, under which the one and the other shallbe borne, and those signs agreeing, do cause the wills of the same two persons to be joined & united.  
¶ Why be these little and pretty angers and fallings out which chance amongs Lovers the refreshing and renewing of Love?  
That shall ever be, because Love is like a flame that will go out and die if it be not blown and oftentimes moved: Or else we may well say that the more the thing which we desire is denied, the more we desire it.  
¶ Whereof cometh it, that we be ashamed to communicate to other our desire and lust to the combat of Love, and of other appetites and desires, as to drink, eat, sleep, and such like we be not ashamed?  
Because that the same carnal affection is not so necessary nor so profitable for this life as the other appetites be.  
¶ Whereof cometh the diversity of weapons wherewith Love is wont to wound men and women, fishes, birds, and other four footed beasts?  
Of the diverse nature of things that he assaileth.  
¶ You will say, that beauty failing, love decreaseth.  
I would say yea, because Love is no other thing but a desire of beauty.  
¶ Whereof cometh it, that a man being touched with love can not rid himself of that passion by any dexterity, policy or wit:  
Love is a certain estate and plight that doth wrap and fold the mind of man, and with a certain sweet motion doth transport him into the thing by him desired. This affection riseth by the contemplation and judgement that he hath of beauty, which causeth him to conceive in his spirit and mind such admiration and desire, that whether he will or no he is caught in the gins and nets of love.  
¶ Why do the new married use roquet, and musk when they go to bed with their new married wives?  
Because such things do provoke lust and engender seed.  
¶ What reason have certain people of the North parts to seethe with water a certain stone called Gagates, causing their spouses before they lie with them to drink thereof?  
That is to know whether they have made any fault or not before. For the property of that Stone is soudenlie to force them to make water that have endured and suffered the act of man.  
¶ How cometh it, that if a man give himself to much to the sport and play of Love, the same doth diminish the pleasure thereof?  
Because the seed being sore diminished is but a certain waterish matter of no great heat, which can not yield any great pleasure.  
¶ What is the cause that women which be of very hot Nature cannot conceive?  
Great and vehement heat doth destroy and corrupt the seed, and therefore they which be very hot are comenlie fructeles and barren.  
¶ Why do some women love men that be black, and some other those that be fair and well collored?  
Women of feeble sight love them that be black, because blackness doth join and unite the sight to much disparkled, and by this means doth comfort the same: Or else we may well say that every thing doth love and desire his like, They therefore which be hot of nature love them that be black, because they be more prone to heat. Other which be of colder nature do love them that be white because they be of cold complexion, the mother of whiteness.  
¶ Wherefore have the ancient compared Love to drunkenness  
For nothing else, but because it maketh men, (which before were cold, heavy and covetous,) lusty and liberal.  
¶ Why were Oysters consecrated by the ancient to Venus?  
Because Oysters do provoke lechery.  
¶ Wherefore do not common harlots conceive: or if they do, it is very seldom?  
The diversity of the seeds doth let conception, and causeth that the same can not be retained.  
¶ What meaneth it, that the purse of Cupid is tied with a leek?  
This proverb doth declare that Love is liberal and findeth no let to put his hand in his purse.  
¶ Which is greatest, the hurt or profit that cometh of love?  
He that doth not love of himself, esteemeth the loss to be greater than the profit.  
¶ Think ye that Love hath judgement or no?  
How can he with judgement cause Lovers daily (as every man may see) to fall into such enormities.  
¶ Whereof cometh it, that for the most part, the children which married women do borrow, or which be nor lawfully begotten commonly called Bastards, do resemble more their husbands, than those that be legitimate or lawfully by them begotten?  
The reason cometh of an Imagination that they have to be soudenlie taken or espied of their husbands: And so their husbands be always in their fantasy, for it seemeth to them that they be continually before their eyes, and that they say unto them: what dost thou, thou shameless whore? Is this thy assured promise made unto me at the marriage day?  
¶ Wherefore be Bastards for the most part of better courage and more lively than lawful children?  
That proceedeth of a more ardent force and virtue of him that doth beget them: for man is more earnest in that act, when it is secretly committed and done in a heat, then at other times, because the affections are not distract hither and thither: and principally when such encounters and meetings may be boldly done without fear.  
¶ Wherefore be young women more prompt to laugh then other?  
Young women are under the safeguard and tuition of Venus the Goddess of laughter, and so they do easily laugh. It may also be said, that they have tender and delicate bodies, and laughter is no other thing then a spice of joy, wantonness, or tickling.  
¶ Do you think that Love is so blind as he is painted, or that his sight be good?  
Wherefore should not I thing him blind? sith amongs my neighbours I see the most ill favoured to be best beloved of the fairest.  
¶ What people (after your mind and judgement) be most worthy to be beloved?  
I think those that be learned: because they may give pleasure to the body, profit to the spirit, and make their fame immortal.  
¶ Wherein is the subtility of women most discovered?  
In that that they seem to love one alone, and nevertheless do give themselves to many.  
¶ What woman thinketh herself most worthy to be beloved, the fair or the foul?  
Before I shall answer you, show me a woman, that thinketh herself to be foul.  
¶ Wherefore do Physicians forbid young Lovers to forbear their Ladies incontinently after meat, and when they be fasting, when they have bathed themselves, after they have vomited, and when they shall receive medicines?  
Because by such forces digestion is letted, the body is made feeble, and waxeth cold: and it hath been at all times dangerous to use two purgations at one instant.  
¶ What meaneth it, that the looks of Ladies do wholly turn us from all other objects, and do draw us unto them?  
The looks of Ladies be nearer neighbour to the image and imagination of beauty than any other thing, which above all things doth ravish our senses, and they do pleasantly bind and captivate the same of purpose, in th'end to bring them to subjection.  
¶ What might induce the wife of king Aguilfus of Lomberdie to abuse herself with a Dwarf, having to her husband the goodliest man that ever aware crown?  
This trim goddess knew well that Nature is accustomed to amend in small members the fault that happeneth to be in the greater, & supposed that the matter which should be in the arms and legs was fallen to engrose the Ordinance, the canon shot whereof Ladies do willingly receive.  
¶ What be the conditions that an amorous Lady ought to have?  
That she be not covetous, that she be curteis and easy to be spoken unto, neat and secret in her doings.  
¶ What properties be requisite in a Lady that right well may be called fair?  
That she have a fair and a comely parsonage, a fair neck, a small body, a little mouth, and white teeth and clean.  
¶ Is this a proverb good? Love him that will love thee.  
Ye very good: for he is a beast that will not love, being beloved.  
¶ Whether is the man or the woman more subject to Love?  
That question is very evident, a man is sooner taken and wrapped in Love then a woman. For we see that the man, which is borne to a thousand good and great enterprises, doth for loves sake abandon all glory and honour that he may receive.  
¶ Why have the poets feigned Pan (the god of Lechery) to trot upon goats feet?  
To declare that he was lecherous. And here is to be noted, that all the nourishment which should be employed upon the members that want, remain in the veins, and not being able to be applied to the members that lack, doth wholly convert into seed, which being augmented doth increase lust. In token whereof we see them that be spare of flesh and have great veins to be very meet and apt for Venus. For this cause Venus was given in marriage to halting Uulcane, because that they which do halt are commonly great Lechers. Contrariwise they be unapt thereunto, whose members be greater than naturally they ought to be, because that superfluity in members doth draw unto it for his nourishing and maintenance all that which is good and superfluous of nature, which otherwise would have been converted into seed.  
¶ Why have the ancient and they of these days painted Love with wings?  
To declare that the desires of Lovers be high, and labour to attain high and great enterprises.  
¶ Who deserveth more to be favoured of love? the fair of simple and honest meaning, or the foul that is sage, crafty, and well advised?  
Prudence is the beauty of the mind, which continueth longer than the beauty of the body.  
¶ Can love be without jealousy?  
I think not. For testimony whereof be Ovid, Virgil, Plutarch and Boccace, who writeth in a Sonnet: If Love lived without jealousy. etc.  
¶ Why be Ladies sooner amorous of a Soldier, then of a learned man?  
Soldiers be more liberal, and not so subtle as Scholars be, more easy to be alured with enticements of women. There is no Soldier so brave, if a woman say unto him: that he hath a fair beard, that his legs be well proportioned, that he is comely on horseback, strong to incountre and overthrow his enemy, but incontinently doth not give over and submit himself unto her will and pleasure.  
¶ What is the cause, that many despising their wives, be so fond upon courtesans and harlots?  
The Courtesans suffer not themselves to be seen, except they be first painted, but wives must often be s●ne of their husbands, which causeth them to seem not to be so fair. Or we may say that wines continually be at their husbands backs, misusinge them with bile and unseemly words, which maketh them to taste of other meats, and causeth them to imagine a thousand other appetites and lusts.  
¶ Wherefore have Lovers so feeble voices?  
Of the fear that they have to displease their Ladies. And therewithal the unequal motions wherewith their spirits are moved, which forceth this feoblenes of voice.  
¶ Where doth Love show her greatest force, either in making the fool to become wise, or the most wise, or advised man, to become a beast.  
If there be more pain to break down, then to build: I believe there shallbe more ado, to restore wisdom to him that hath lost it, then newly to make him wise. For Love and folly, be nothing else, but an alienation of the good sense and wit.  
¶ May a man die, through vehement Love?  
Of this the history of Seleucus and Antiochus may testify, and bear witness, which may be read in the first Tome of the Palace of pleasure lately published.  
¶ Which should be the greatest heart breaking? the Lady dying in our sight and presence? or in our absence?  
I would think by her presence, for the eyes do give greater feeling of dolour and grief than the ears.  
¶ Whereof cometh it, that men have diverse judgements of the beauty of women?  
It is a proverb derived from the ancient Greeks, that all fair and beautiful things, be hard to be judged: even so of this difficulty cometh this diversity of judgements.  
¶ How chanceth it, that many which be esteemed men of very good judgement, be surprised with the love of foul and ill favoured women?  
It may be that they have marked a certain beauty in them, which doth not appear outwardly. In like manner, Painters and musicans have judgement of draughts and accords, whereof none do take heed but such as have skill in the same.  
¶ Wherefore be they, whose bellies be covered with hear, so given to women?  
Lechery doth proceed of the heat of the reigns, whereof do rise great vapours, which engender the hear of the belly, the abundance of the hear of the belly doth signify the heat in the generative parts,  
¶ Do you think the discovering of Love, to be the cause sometime that a man obtaineth not his desire.  
That chanceth many times by reason that such women do love their honesty very much.  
¶ Is the travel greater in secret and concealed love, then in that which is discovered and open?  
Without doubt there is greater pain in concealed love: because a man can not event the heart of love conceived, which by comunicating and counseling with some other, may be made more comfortable and easy.  
¶ Whether is more constant in love: the man or the woman?  
The man▪ being both of body and spirit more firm in all affairs. And naturally he is more constant and of better persuasion in love.  
¶ Whereof cometh it, that he which loveth is most commonly beloved?  
That peradventure may come, because our spirits can not resist the amorous shots which do proceed of the sweet looks that Lovers do continually cast one upon another. Or else we will say: that it is the property of nature to couple and join like to like, and to scatter and divide the things which have no proportion together.  
¶ Wherefore do men say, that to Neese is a good sign in the fact and deed of Love?  
Because it cometh of the brain, which is as it were the little Cavan and withdrawing place of all the senses. And it seemeth that all the senses do agree and give their assent to the sentence and conclusion of Lovers.  
¶ Whereof cometh it, that secret love is more burning and fervent, then that which is discovered and open?  
That chanceth because the secret Lover hath no mean of ease and rest to let out the fire that doth consume him, the virtue of Love being of marvelous force and strength, and so not able to attain the thing which he loveth best is unto him greater travel and pain, then if he enjoyed it, or might discover it to his friend for his comfort.  
¶ Whether were it better that there were love or no love?  
I believe it to be better that there were love, for somuch as it bringeth unto us more good effects then evil, and to my mind and opinion Plato agreeth, who making a definition of Love doth say, that it is nothing else but a desire to get and obtain a fair and beautiful thing.  
¶ Think you that one may be in love with an other, only upon fame and report?  
If Love be wont to place himself in the chamber of our minds, by entry through the gates of our eyes, who doubteth but likewise he may enter by the doors of our ears, to harborough himself in our understanding. Boccacio in his Decamerone and plutarch be of the same opinion. Example hereof may be sen●, by the history of the Duchess of Savoie, and the Lord john of Mendozza: which may be red in the Palace of Pleasure aforesaid.  
¶ What doth incite a man more to virtue? either honour? or the desire that he hath to please the thing he loveth?  
I do not judge or think that Love doth serve for a spur to prick men to virtue: supposing that a man desireth it for none other purpose, but to enjoy it.  
¶ Whereof cometh it that diverse women have remained long time without loving any person, and afterwards have burned with love?  
I say that the virtue of the Planets have wrought it: for in this university of things nothing doth move itself, that doth not take his first motion of the planets.  
¶ Who loveth most fervently, the hardy or the Coward?  
It is the bold and hardy, for the coward commonly dareth not advance himself forth to prove his fortune.  
¶ Are ye not of this opinion, that he which is more lively and of spirit more excellent is less content with one Love alone?  
Yes truly, and that is accustomably seen among men and women: for why? to content himself to love in one place, is an act of pusillanimity and of small heart and courage, which is the cause that my mistress doth not content herself with a thousand servants.  
¶ Which is greatest pain? to get and obtain the love of one, or to maintain the same being gotten?  
To maintain it after my judgement, because of the great inconstancy of women which do soon fill and satisfy themselves, and are quickly angry and soon weary, lightly found and soon forgotten, very slippery Catta●l.  
¶ Who is more easy to be persuaded that they are beloved, the man or the woman?  
The man, and that may be clearly seen: for Ladies neither by long service, great gifts or otherwise, can persuade themselves to be beloved, but evermore they be ready to reply, that a man doth dissemble and counterfeit the truth.  
¶ What doth certify the woman that she is loved?  
The perseverance in love.  
¶ Is there no other sign than perseverance?  
To be jealous of them, and to give liberally, if perchance they be covetous, as in deed they be for the most part.  
¶ Why is Love painted by some in form of a Shepherd?  
Because they which pursue and follow love be more liker beasts than men.  
¶ Which hath greatest force in man? hatred or Love?  
I would say, that the passion of Love should be greatest. And why? man through hatred never killed himself, which men do often times through extremity of love.  
¶ Is love blind as he is painted?  
The vulgar and common love is blind, but the celestial love is not: but with great dexterity it openeth and discovereth the greatest secrets.  
¶ Why be they that have small legs more subject to love then others?  
That proceedeth of the abundance of seed that maketh them so lecherous, which thing cometh ordinarily to those, whose inferior parts of the body receive no great nourishment: Because all that which Nature taketh from the neither parts, is by Nature converted into superfluity and seed. Therefore we should rather have demanded, why men greatly given to lechery have for the most part so small and slender legs?  
¶ Whereof doth it come, that Lovers have so little knowledge of the imperfections of their Ladies?  
One great motion doth let an other. Every Lover then being troubled in spirit, the judgement of his sense is impeached and letted in such wise as he remeineth blind in the thing which he loveth.  
¶ Why do lovers so often break their faith and promise one to an other?  
Youth aboundeth in heat, and is subject to diverse and many things, and can not stay itself in one thought, whereby it proceedeth that the ancients have made Venus the mother of Love, whom many Lovers do follow.  
¶ Do ye think that by Magic art the heart of an obstinate woman may be mitigated to condescend to the pleasure of a Lover?  
All they that have written of Natural things affirm the same. The Divines say contrary. And I in the diversity of opinions in so great men dare not declare mine own.  
¶ Is it possible that a covetous man may become amorous?  
The forces of Love have always been more brave and fine, than those of covetousness. So I believe that Love can not only make the covetous liberal, but also prodigal: for as the covetous have had no measure to get goods, so they may have as little to spend them, if they think that by money they may enjoy the thing that they love.  
¶ Wherefore have men more liberty than women to love in more places than one?  
Take modesty, shamefastness, and fear from women, and ye take away their life, which chanceth not to man.  
¶ Wherefore be Lovers continually ready to demand the hearty good will of them that they love?  
The heart is the feat of desire and of all knowledge, all which be ready to obey the thing that it loveth: the image whereof representing itself pleasant before the eyes of Lovers, doth ravish from them both the heart and the principal parts. And thereof it cometh, that being as it were rob of themselves, and oppressed with intolerable bondage, they require with all importunity to be restored and placed in their entire and former estate.  
¶ Whereof cometh it, that commonly we suffer ourselves to be alured to love things whereof there is no hope to attain unto?  
That is for lack of knowledge of the beginnings of Love, the which are light and little. And although that all hope is cut of and taken from us to enjoy the sweet embracementes which Love doth promise: Nevertheless the beauty of the thing beloved, doth delight us, and the remembrance thereof doth occupy the brain. Such passions have been called of our elders, dom●ne desires, because they do still and stealinglie possess the heart unware, and by little and little take increase. And our reason should not be hindered if it were sustained by hope.  
¶ Wherefore be all the joys of Lovers uncertain?  
Because in love there do daily chance diverse casualties, as suspicion, jealousy, fear, anger, Peace, refuse, disdain.  
¶ Why is Love compared to a Dark labyrinth or Maso?  
Because the entry and coming in is easy, and the going out impossible.  
¶ Wherefore do men compare love to a crocodile?  
The nature of a crocodile after the mind of those, that have written of natural things, is to follow those that fly from him, and to fly from them that do follow him: And so is it with love. Therefore I give council, that who soever will enjoy theffect of his desires, that he be not to sharp and eager to pursue and follow his Lady.  
¶ Believe ye that Love & good judgement may be together?  
I believe no: for then the foul and deformed should never be beloved. But we see not only the contrary to happen but which is worst, those that be the vilest, endued with most treason and least loyalty and faith, how foul so ever they be, are most commonly best beloved.  
Whereof cometh it, that diverse which loved fervently to have some comfort, did soudenlie lose that great heat of love?  
All vehement love doth not long continue, for within a while the spirit hath leisure to examine itself, and to return to due understanding, thinking upon all things that might violate and corrupt the same, whereby the sensual appetites be by this means restrained.  
¶ Why do men call love both flame and fire?  
It is not possible better to express how insupportable a thing it is, considering the heat of the desires which it engendereth in the hearts of his servants, and the tyranny that he useth towards those which are under his power, whom he bringeth to ruin and consumeth like fire without any pity.  
¶ What is the cause that Lovers take pleasure to return so often to those places where they have had joy and solace of their love?  
Because in so doing they conceive joy, and the memory of that which they most love, doth refresh them. And it seemeth then that this remembrance doth double the pleasure already received.  
¶ Why are men rather amorous than women?  
For that they are of hotter complexion, and their spirits more quick and prompt.  
¶ Why be women more firm and steadfast in love then men?  
Because things which of themselves be cold, be less subject to mobility and inconstancy than those that be hot.  
¶ Whereof cometh it, that women be more easily persuaded to be loved then men?  
Because they esteem themselves much more than there is cause.  
¶ But why be they angry, or why do they frown and lower when men say they be foul or old?  
Foulness most commonly cometh of age: and age is the high way to death, which naturally doth annoy and displease all persons.  
¶ Wherefore is it said, that the cough and the passion of Love can not be kept secret?  
They be two things of great force, for the cough troubling the body can scantly be concealed or hidden. Love is a passion proceeding of a certain fire which by the eyes is discovered (and manifesteth itself by the colour of the face,) and by all the acts of a Lover it may be comprehended and known, so that without great pain and difficulty, it can not be hidden.  
¶ From whence do the amorous send forth so many sighs?  
Their continual thoughts send all the heat to the heart, whereof it cometh that necessarily it is convenient for them to respire and breath, of which respiration sighings be forced: whereby the coldness of the air is drawn to temper the inward heat. That may also rise of the consideration of the time lost of the detestation that cometh of lechery, of the v●●inision of honour & reputation, and finally that the success of dishonest love, is tragical, noisome, furious and miserable.  
¶ Wherefore have the ancient painted love holding flowers in one hand and fish in tother?  
To show that Love is a lord both of Sea and land.  
¶ Think you that love doth yield greater force, courage and strength to him that doth combat and fight in the presence of his Lady?  
There is nothing more certain. And for this cause was brought in and ordained the brave and lusty company of the errant and wandering knights, to give pleasure to Ladies by jousts and tourneys.  
¶ Who receiveth most contentation, the victorious and loving knight, or the gentlewoman for whom he hath fought?  
The knight as I suppose aught to be best contented, as having cause to content himself with his own act and deed of Chivalry. For he that doth best, is worthy of greatest praise: And he that runneth best for his Lady's sake, is best worthy to enjoy her.  
¶ Wherefore do amorous Ladies impute that to fortune which chanceth contrary to their hearts desire?  
Because they like rash creatures without due consideration esteem all things to be ruled and governed by Fortune.  
¶ Is it love, to love the Image of a woman?  
It is not love, but rather rage and madness.  
¶ What be they that love by a certain destiny and influence?  
They that can give no reason or any cause of their love.  
¶ Do ye think it to be true, that the Gods were Lovers?  
You must know that the old and ancient poets were great divines, and speaking of one thing they signify another. True it is that there be diverse well learned that can not abide poetical allegories, which after my judgement have no great reason on their side.  
¶ Wherefore was Paris desirous to see the three Goddesses naked, when he was appointed arbitrator of their beauties?  
To give better judgement by viewing the proportion of their bodies. O how many fair & beautiful be there in outward appearance, which under their sumptuous garments and crimson robes be full foul and ill favoured: that if Peter Grub of Belchelianger, or joanne Stubbes of Norton folly viewed them naked as Paris did the Goddesses, they would run home for the next gemman or justician of peace to interteigne them, for they would scarce vouchsafe.  
¶ Think you that the beauties of Ladies is a commendable argument to dispute of?  
Wherefore not? seeing that the wisest have written beauty to be a gift of God.  
¶ What moved the ancient to say, that Love is a lord over gods and men?  
Because all that which is made either in heaven or in earth is made for love. Remember what the Philosopher saith: All things do move that men do love and desire.  
¶ Which is most to be feared? the bow of Love? the mase of Hercules? or the sword of Mars?  
The bow of Love, and specially when he shooteth his Arrows of Lead. But not so much when he shooteth his arrows of gold and silver.  
¶ How is it possible, that women should have faces of Angels, and heads of devils?  
Be not devils called Angels in holy write? Read the scriptures and ye shallbe resolved.  
¶ Do you think that a Lover may be enchanted by the sight of his Lady?  
If Sheep after the mind of Virgil by a look mait be charmed: how much more may delicate Love be subject to enchantments?  
¶ Can women by any celestial influence be made better or more rigorous toward their loving servants?  
The Mathematics, Astrologiens and Magicians by diverse and many experiences and peremptory reasons affirm the same, in such wise as I dare not affirm the contrary.  
¶ How can the fire of Love (not participant with any other element) inflame our hearts.  
It is only a manner of speaking very common to Latinistes called Netaphora.  
¶ Whereof cometh the love of two, which do equally love each other?  
Some think that it cometh of their conversation and mutual familiarity: other of Angels and sprites assigned to each man. And other of the concurrantes and conformity of the planets.  
¶ Whereof proceedeth the rare beauty of women?  
Some do say that it cometh of the temperature of the elements: other do tell reasons more excellent.  
¶ Why did Euripides say, that Love was like a Tragedy?  
Because that Love is evermore accompanied with heaviness, with complaints, and with a hard and bitter end.  
¶ Is there any difference between the grace of a woman and her beauty, or whether they be all one?  
I believe that there is a difference: for the one hath a greater force than the other to cause a man to be content and satisfied.  
¶ Whether is it a greater adventure to get the grace of a fair woman, or else to recover it, if it were lost?  
It is a greater act to recover it as I believe, women being of their own nature disdainful and stout in their opinion.  
¶ How may a man do to obtain and get the favour of an other?  
Some do say by merit, some other by fortune, other do impute it to the conformity of Nature, and some to attribute the same to influence or destiny.  
¶ Whether of these three qualities be best to obtain the grace of women, Beauty, Riches, or Learning?  
They which be fair desire to have fair servants. rich, those that have wherewithal, and the learned love them that be learned: But most commonly riches is best liked of women for their maintenance, although with wise women learning is of greatest price.  
Is it possible that a Lover may see continually the things that he loveth?  
That chanceth to those specially that be not touched with Love, that is to wit, which can represent to themselves those which be absent by cogitations.  
¶ How may the heart of a lover live that is not beloved?  
He may live very well, considering that it is more pleasure to love (as I have at other times affirmed) then to be beloved.  
¶ May a man establish laws to Lovers?  
I think not, but yet I will not deny that they which love by a certain gift of nature or chance fatal, Laws may be established, whereunto they may subdue themselves.  
¶ Is there any thing in the world that may retire & draw an amorous man from the thing that he loveth?  
Only disdain may withdraw him more than any other thing.  
¶ Why do the ancient paint Cupid, to force himself to pluck a branch of Palm out of the hand of an other Cupido?  
In ancient books there is remembrance made of two Cupid's the one chaste, the other lascivious and dishonest. The chaste is he that doth strongly bind & bring him that is lascivious & dishonest into subjection.  
¶ How can a lover die in himself and live in an other?  
This is clear, that the heart is more where he loveth, than where he giveth life.  
¶ Wherefore be the angers of Lovers of so little continuance?  
Because they are angry for trifles and things of nothing.  
¶ How many sorts of Lovers be there?  
Two sorts: the one after Plato celestial, and the other vulgar and terrestial.  
¶ How cometh love in us? by judgement or by destiny?  
Most often by judgement, for diverse times men judge before they ●oue.  
¶ Is there any pleasure in the world that surpasseth the con? tentation of Lovers?  
No, for why? the seed cometh from all parts of the body, 〈…〉 which causeth an universal pleasure throughout all the body.  
Wherefore do men esteem women to be an evil like to the fire and to the sea?  
Because there is no day but that by women evils do come and infinite misfortunes.  
¶ Which proceedeth most from women, sweetness or bitterness?  
For one sweetness comes a Sea of sharp sour bitterness.  
¶ When be lovers most vexed and offended with themselves?  
When by a certain default of nature they cannot make the ram to butt.  
¶ Whereof cometh it that men compare the state of louer● to a ship upon the sea?  
For the great dangers wherein they daily be.  
¶ What would a true Lover do being a far of when he seeth the ship (wherein his Lady is) to be in danger of drowning?  
He would make vows to Love, and with joined hands beseech him to save her, though it cost him a Taper so big as the mast of the Ship. to offer to his Godhedde.  
¶ wherein hath the Lover greatest pleasure? In the contentation of the body, or of the mind?  
In the contentation of the body, the body being the true object of love. And sith it is so: when a woman beginneth to ware hoar heard, give her a blow upon the tail with thy foot and let her go.  
¶ Why do we love the body so much being but ●arthe and corruptible?  
We love it because we can not always have it.  
Can the love of the body and of the spirit agree together, or whether be they contrary?  
They be contrary, and one against the other.  
¶ I would know whether the body alone might content the Lover?  
Not if he be virtuous, gentle and of a good Nature.  
¶ When a woman answereth nothing to the request made unto her, is it a sign that she agreeth thereunto?  
Sometimes yea, sometimes no: whereof a man can ground no certain judgement if he pursue no further.  
¶ Wherefore do young women love perfumes so much?  
They be all Venus' children. And the Greek poets affirm that Venus' never departed from any place without leaving an exquisite perfume behind her, for witness of her presence. Besides this all perfumes and good odours do either open the appetite or else provoke Venus.  
¶ Wherefore do men compare the beauty of a woman to a flower?  
Because it is soon come and soon gone.  
¶ Why do men feign that Love liveth among flowers?  
Because that flowers give continual hope of fruit. And even so doth Love, for he nourisheth and entertaineth his servants continually with hope, trusting to enjoy at the last the fruit longed for.  
¶ Of two Lovers, which shall we esteem more to be favoured, him from whom his Lady shall take away a nosegay and put it in her bosom, or him to whom she shall give a nosegay that she herself did wear?  
The properties of women is to take and not to give. I say then that he shallbe best beloved, to whom she shall give the nosegay.  
¶ Of what colour should women be most desired?  
I would desire them to be of the colour wherewith men paint virtue, which is red: but men do desire the pale, and yet they themselves desire to be red.  
¶ Of whom have women learned to close their ears against the supplications of poor Lovers.  
Of the Serpent Aspis which is deaf and venomous.  
¶ Wherefore do men say that a woman hath the look of a Serpent, and the eye of a Basilisque.  
By reason of the great subtlety and craft wherewith they use to entrap and draw men to their love.  
¶ Be Herbs medicinable for love.  
Yes I have seen th'experience thereof at Mantu● a city in Italy albeit Ovid crieth out that love can find no remedy in herbs.  
¶ Wherefore is the life of a lover not beloved compared to hell?  
He that made such comparison did it by good judgement.  
¶ Think ye that women be the greatest goodness that is in all the world?  
They that judge and esteem so be blind and have placed their senses on earthly things, but they whose minds be directly bend on high would say the contrary.  
¶ Is there greater sweetness than bitterness in amorous death?  
Bitterness in all things doth surmount and pass all sweetness and specially in love.  
¶ Why do women generally hate war?  
Because it retaineth men, and thereby are deprived of their service and entertainment.  
¶ Do lovers live in more peace and quietness being near or far of?  
They live better in peace a far of, that I can speak by good experience, for it is not long ago that I being servant to a Lady of Placentia a city in Italy, she assured me to have proved in herself my saying: and it is not yet three weeks that a Lady whom I serve with all devotion said the like to my great grief and sorrow.  
¶ Must we be ceremonious in love?  
All true lovers live in love with fidelity and integrity of heart● without any ceremonies.  
¶ Is it more pleasure to love or to be beloved?  
I believe to love, considering that it cometh and proceedeth of a free and frank action and deed.  
¶ Who is better content, the bridegroom or the bride when they embrace each other.  
The bride, and that it is so, ye shall see them continually rise up merry and joyful in the morning.  
What signified the ancient poets, by causing the girdle of verginitie to be unknit at marriages.  
What else, but that the bride must change her estate, and signifieth that she was untied (that is to say) made free to this end, that like a good housewife she should not be slothful, but go about her house, and look to all parts of the same.  
¶ Which is best married, the maid taken perforce, or the man whom she loveth?  
In the act of marriage will ruleth, and not force.  
¶ Is Love a thief? what is he accustomed to steal?  
He is a thief, and a great robber of hearts.  
¶ Do you think it theft, to rob by mean of beauty?  
Is there any greater theft? Is not beauty the cruelest Tyrant that is.  
¶ Wherein doth the beauty of women resemble the spring times?  
For that it doth soon pass a way and perish.  
¶ Wherefore be all things more disposed to love in the spring time, then in any other season?  
Because that then the humours do move themselves, and the blood doth wax hot.  
¶ What is the greatest happiness that man can have in love?  
To possess and play with his lover, without jealousy or suspicion.  
¶ The eyes of the Lady have they such force upon the heart of the Lover, as the beams of the Sun have upon things on earth?  
Yea doubtless, if the looks be amorous, otherwise it is clean contrary.  
¶ The time employed about Love, is it well bestowed, or is it lost?  
If a man bestow his love well he loseth nothing, but doth rathe● gain.  
¶ Is love subject to time, as all other creatures be?  
Love is free and is in property above time.  
¶ What is the greatest pleasure that a true Lover can feel?  
To think that he is borne to serve and please his Lady.  
¶ Be our hearts drawn by an amorous woman, as the Clouds by the wind Caecias, Iron by the Adamant, and straw by Awmbre?  
There is far greater force in the drawinges and enticements of women.  
¶ May Love be well called and termed an Enchanter and Magician?  
His effects be supernatural: and therefore to be esteemed a Magician, and more than a Magician.  
¶ Wherefore have certain wise men painted Love with his eyes unbound?  
To show that nothing is hid from him, and that there is no craft unknown unto him, whereof he hath not the counterpoiz.  
¶ Do ye believe, that a true lover doth think, that he may merit the grace of his Lady by his service?  
All true lovers do judge and esteem their Ladies to be of inestimable price and valour, otherwise they could not be induced to love them. And if it be so, how can a Lover be so arrogant to think that for a little dured travel he can get such favour?  
¶ Whereof was Love made?  
He was composed of pleasure and displeasure.  
¶ Wherefore be women compared to Proteus.  
Because of their great inconstancy.  
¶ Tell me, if it were possible for Lovers to change themselves into many and diverse forms, as Proteus did. In what form were it best for them by wishing to remain with their Ladies?  
I would advise them to become satires, which have their tails hard and stiff continually.  
¶ Whereof proceedeth so many Bawds?  
Because many desire to depend of other rather than of themselves.  
¶ How is it possible for poor Lovers to end their travels?  
By despair, never to be fortunate in Love, or never to enjoy theffect thereof.  
¶ Why be young hores commonly old bawds?  
To cause other to feel the pleasure which they whilom did feel themselves. Or else because they would that all other were like themselves, that they might have no cause whereof to be ashamed.  
¶ Ought she to be called a bawd which doth the message without taking of money?  
I say that she doth not deserve to wear that hood, considering it proceedeth of pure pity which she taketh upon the weakness and fragility of other.  
¶ What qualities ought one to have to be a perfect bawd?  
They must sometimes be discrete and have a respect to things: sometimes they must be importunate, foreseeing, well speaking, and that they may and can consider both the time and conditions of the persons.  
¶ Falling into the hands of a pitiless woman, what were best to do? To absent himself from her, and to pass over into some other country? Or else to have her daily before his eyes, and to take occasion of travel?  
The surest thing is to absent himself far of.  
¶ I desire to know if the ordonances of Love be reasonable or not?  
The principal ordonances of Love are, that they love equally: and that between the Lover and his Lady there be nothing hidden. And thus I esteem the ordonances of Love to be very reasonable, seeing that he useth such quality in things unequal.  
¶ Doth Love use his laws with equity or with rigour?  
He that understandeth them well, shall find that Love continually hath used and doth use his ordonances with great equity.  
¶ Be not the laws of Love subject to other laws?  
The laws of Love be sovereign above all other.  
¶ Are they contrary to the laws of Nature?  
No they be rather conformable unto them, and be as it were one thing.  
¶ May Love be called an excellent Physician?  
Nay rather a hurter of men, for how can he take upon him the title of a Physician that can not heal any other wounds but those that he himself maketh.  
¶ Of what power is the Sceptre of Love?  
Able to make them liberal hardy and patient that will follow his trace.  
¶ If love proceed of Idleness, how can the same make men ingenious and witty?  
Love hath always done and yet doth great miracles, and therefore for him to do that is no great marvel.  
¶ How may Lovers be most truly termed: fools or wise men?  
I will call them wise, if they have well set and placed their love, and by loving do not lose themselves. Fools I will also esteem them, if they love the thing without reason & measure that is not worthy to be beloved.  
¶ Whereof riseth jealousy?  
It cometh to some of the fear that they have to lose the thing that they most love. To others, to see that which they love, to love another.  
¶ Who is most jealous? the man or the woman? and which of them hath greatest occasion?  
The woman is most jealous, but the man hath the greater occasion: the reason thereof and the cause I will keep silent for this time.  
¶ Is the jealous person blind, or hath he a good judgement to foresee?  
If jealousy be moderate, it sharpeneth both the judgement and sight in such wise, as it seeth and knoweth all: But if it exceed it is more confuse and blind than a Moule.  
¶ Whom doth jealousy become? or whom doth it not become?  
jealousy is not comely in him that hath experience of the faithfulness of his Lady, but jealousy is not uncomely in him that is a new Lover.  
¶ Think you that where love is great, there jealousy may be great also?  
Many do think the contrary, because that the vehemency of love doth so transport the person, that he is never separated from the thing that he loveth.  
¶ Were it good for them that be jealous to die without cause in that rage? What should they fear more?  
It should be well employed.  
¶ Whereof cometh jealousy?  
Of envy and love.  
¶ Is the jealous man without judgement?  
Not always, considering that most commonly the 'scapes of Ladies are discovered: and he is very blind that can not perceive them.  
¶ What is the property of jealousy?  
It is to serve to a thousand deaths, to prepare embushmentes for the honour of Ladies, and to mingle in the midst of other pleasures, poisons mischiefs and hatreds.  
Do ye think that Love doth only entrap the light and tender hearts?  
I do think that it intrappeth all, and there is none that is able to shut the gate against him.  
¶ Is it possible that a noble spirit for a small matter may be entrapped?  
I believe that it may, for every gentle spirit for each little trifle is inflamed, whose noble and gentle mind is subject to love.  
¶ Is it sufferable to falsify faith in love?  
Why not? ●ith it is nourished only with discept, treason, and falsehood.  
¶ Is the service of Love more troublesome than others?  
In effect it is more weighty and troublesome: but in will much more easy to be digested.  
¶ What is it that pacifieth Lovers in their greatest travel?  
It is Hope.  
¶ Wherefore do they feign love to be tied to a pillar of jasper, 
The water of the river of Lethe being drunken doth cause a man to forget his memory.  with a chain of Diamond and Topas, dipped in the flood Lethe?  
To provoke women to be pudike and chaste, and to turn their eyes from the wanton allurements which their lovers be use toward them.  
¶ Should the ingrate or unkind woman be beloved?  
No, because there can not be found a worse vice than ingratitude. Wherefore we ought to dame her holly transformed into the nature of brute beasts?  
¶ Which is the truest service in love?  
A steadfast and a constant faith.  
¶ The Lover that is loved, is he a servant or a master?  
He is rather a servant then a master, for so much as he is clogged with a double chain. To love and to be loved be two chains, although that the one be voluntary and the other by necessity.  
¶ Do you think that a woman without the prejudice and hurt of her honour, may satisfy one that hath served her a long time and season?  
I dare not say without prejudice. But yet I will affirm that she is to be excused, if she give him some ●ase that hath long & faithfully served her.  
¶ Which is the greatest ingratitude that may chance in love?  
Not to reward at all his services.  
¶ Why is the service of Love worthy of greater reward than other?  
Because the longer one continueth therein, the greater bitterness he endureth and suffereth.  
¶ Think ye that Love hath placed his principal treasure in women?  
I believe so, because it hath given them the sovereignty above all men.  
¶ Who is the most fortunate in love? the Attendant, or the possessor?  
The possessor hath one contentation, but the attendant hath more than a thousand.  
¶ Is love the cause of good or evil?  
Of good, seeing he maketh fools wise.  
¶ Why do men say that love is a perfect physician?  
Because he tuneth the spirits and affections which before had no agreement.  
¶ Why do men say, that a fair woman is a monster in beauty?  
Because it is a rare thing, as monsters be.  
¶ do Courtyzans love, or do they feign to love?  
There be many reasons to say that they love not, but experience teacheth the contrary, for I know them that be mad for love, and other that die for the same.  
¶ Wherefore do Lovers many times take upon them long journeys to rid themselves from Love?  
Because daily travel in journeys do cause new and strange things to appear, able to cause a man to forget love, I speak nothing of the pains men have, nor yet of the new loves that may chance, which as one nail doth drive out an other, so they make and cause them to forget their first.  
¶ Whereof cometh it that many Lovers, the more they be ill entreated of their Ladies, the more they be inflamed in their lou●  
That cometh of a certain constancy of Nature. Or we may well say that all Lovers be not masters over themselves.  
¶ Whereof doth it come, that the woman is more jealous than the man?  
Because she is more fearful and suspicious: or else because she loveth with less discretion than the man.  
¶ whether is it more difficult to fly love, or to dissemble it, when one is entangled with the same?  
He that loveth not at all, nor is overcome with any affections, can without great pain dissemble love: but where love ruleth and mastereth, it hath such force, that in despite of us he doth manifest and show himself.  
¶ How chanceth it, that divers great amities & friendships are upon small occasion turned into great hatred and malice?  
That cometh through the lightness and inconstancy of Lovers.  
¶ How cometh it, that he which is soon taken with Love, doth soon forget it?  
He is like to them that ride a great gallop, and by and by wax weary  
¶ Why be some more given to their kin, and of them take more pleasure, then of other?  
For the conformity of blood.  
¶ What meaneth it, that although diverse women being of Nature covetous and hold fast, yet cannot give themselves to love those that be rich?  
They do that, to show that they will not sell their good grace, but be willing to give it liberally, as being of a noble and gentle spirit: but how many shall ye find of that mind.  
¶ Why do they esteem it dangerous to love a man that is fair?  
Because that such be most desired, or they be of Nature more proud than other. For Beauty is the mother of pride.  
¶ Whereof cometh it, that women do greatly hate those that have forsaken them: and with greater malice if they carry away any thing of theirs?  
The double loss which they receive is the cause.  
¶ Why should we not ground our love upon those that be to young?  
Because they be inconstant, very bold, and ever more curious of new servants and lovers.  
¶ How chanceth it, that most commonly the beautiful desire to have servants and Lovers that be fair. And that the virtuous those that be virtuous?  
Similitude and likeness doth engender and bread love.  
¶ How is it that they which have a short or dim sight, are more given to love then other?  
It may be because they see not the foulness & imperfections so well as others  
¶ Whereof cometh it, that the country people do love paiesantes better than Citizens?  
Because they be more affectioned to their like.  
¶ Why do women appear fairer by candle light, then in the clear day?  
Because their painting or beauty doth glister more by candle light then otherwise: even as our body and flesh doth shine more being in the sun, then in the shadow.  
¶ Which of these were it best to serve? a maid? a married woman? or a widow?  
The love of the maid is most constant, of the widow much more pleasant, and of the wedded woman more slanderous and hurtful.  
¶ Whereof cometh it, that such as love religious men can scantly and with great pain retire themselves?  
The religious for the most part be learned, and consequently they can persuade and make the simple woman understand a thousand tales and joys, causing them to believe, that they will do them pleasure, & that they shall triumph in Paradise, and be placed & set in the rank and company of Angels.  
¶ Whereof cometh it, that many be so amorous of Nuns?  
Because the hidden beauty is most desired, and because they he attired and coloured with ten thousand toys: and it seemeth that all their words be so sweet as Sugar and Rose water.  
¶ Whereof cometh it, that those which be young are more amorous than other?  
Because they trust to receive greater pleasure.  
¶ Wherefore is love painted to be placed between slothfulness and hatred: and that Idleness goeth before, and hatred followeth with wings?  
Because Idleness doth engender love, & of love many times riseth hatred.  
¶ Whereof cometh it, that women which of nature be timerouse, be nevertheless strong and hardy in amorous enterprises?  
Because Love doth darken their understanding, and in things wherein they should be most fearful, doth harden and encourage them.  
¶ Whereof doth it come that old women for the most part are embraced of young men, and that sometimes old men do sooner enjoy young women?  
Old women through experience be very bold and hardy, and without any regard employ themselves upon young men. Old men (because they be not ●o be feared, and that without suspicion they may speak familierlie by good authority by reason of their age▪) do come for the most part where young men for nothing that they be able to do can come.  
¶ What meaneth it, that women given to Love, be more disposed to charms and enchantments than men?  
Of their folly and fond belief, which is the thing principally required in charms and enchantments. And thereof it cometh that the number of women witches be greater than men.  
¶ What is it that causeth most the union and conjunction of Lovers?  
The diversity of complexion causeth the effects of Love to be divers. And most commonly the celestial influences be the causes of their union and conjunction.  
¶ What doth it mean, that simple shepherds have been taken with the love of some great Lady and Princess?  
We evermore desire the things which we cannot have. Love also taketh pleasure in many strange things. But there is yet a thing more strange, to see two persons of diverse fortune, the one to die for the other. Read the history of Tancredy in the Palace of Pleasure.  
¶ Whereof cometh it, that young women which be in love, are never satisfied in dancing, and in all other things they be of foeble complexion.  
Immoderate desire of Dancing is Uenereall, young women and maidens be subject to Venus. So that in such acts they never find themselves molested or wearied.  
¶ From whence cometh it, that Love maketh us solitary and pensiffe?  
Love as ovid doth write, is full of fear and care. And it pertaineth to the fearful to be solitary and pensif.  
¶ What is the cause that many do esteem themselves not to be well loved, if jealousy be not mixed with Love?  
The fear which they have to lose the thing that they love, doth cause the Lover to be more cherished.  
¶ What causeth many men although they be fair, young, rich and fresh, to be jealous of the least wretch they see?  
It may come of their own concept. Or for that they know the lightness of their mistress behaviour.  
¶ Wherefore do women require above all things, their servants and Lovers to be secret?  
Love being discovered there is not so great pleasure: besides that Love disclosed can bring nought else but damage and travel, and sometime danger of death: as may be red in the second Tome of the Palace of Pleasure, almost ready to the print, Of a Lady of Burgundy.  
¶ Whereof comes it, that lovers delight so much in Music  
Music is a very vain thing. And Lovers always follow after vanity. Yet I will not blame all sorts of Music, but that only which is lascivious and doth effeminate the spirits.  
¶ What meaneth it, that many do love fervently, and yet cannot be beloved.  
That proceedeth by reason the complexions can not agree.  
¶ How chanceth it that Love doth make men lean.  
lovers be in continual travel, which drieth up the bones, by reason whereof they diminish and consume themselves.  
¶ What is the cause that the talk of Love or sight of th'effects thereof in painted Tables, make men desirous to enter into his snares.  
The pleasures that be passed are by such means brought to our memory, and so the pleasure is double.  
¶ Why doth Love blind us from seeing the Imperfections of the thing which we love?  
Love is blind, and doth blind other.  
¶ Why is a man many times amorous of a woman upon her only feign?  
Renown doth evermore make things greater than they be. And the mind esteemeth things more great by hearing, then by sight.  
¶ Why doth the earnest view and beholding of a person make a man amourouse?  
The eyes are the messengers of love, but specially when the beams which proceed from the heart do unite & conform themselves to the thing viewed and looked upon.  
¶ What is thoccasion that Lovers do study to apply themselves to the imperfections of their Ladies?  
It is the better to resemble them, being well assured that conformity of manners doth engender love.  
¶ How cometh it, that women can better perceive and discern those that be amorous, than men.  
It may be that they are more expert in the practice of Love, as being more subject unto it then men be. A goodly history hereof may be seen in the second Tome of the Palace of Pleasure, of Queen Anne of Hungary.  
¶ From whence cometh it that amorous Ladies are more liberal than they which resist Love?  
It is the property of Love to cause them to be liberal and free hearted.  
¶ Whereof cometh it that when Lovers do talk with their Ladies, spittle doth come and increase in their mouths.  
The tongue often times moved doth heat itself, and that heat doth resolve into spittle.  
¶ Whereof cometh it that when amorous dames do talk with their Lovers, their breasts seem as though they would depart, their bosom doth leap and hop with such force.  
That proceedeth of the great neighbourhod that the heart hath with the paps from whom all the vital spirit●s do proceed, who retiring them to the breasts, be the cause of such motions.  
¶ Whereof cometh it that diverse amorous women do often times speak evil of their servants or Lovers?  
It is to put away the suspicion that men may engender of their Love, or else for fear that other women should backbite them.  
¶ Why do men so willingly kiss the eyes of them whom they love?  
The eye is the dearest part of the body: and in the eye a man may see and know what is hidden in the heart, or else they do it because the eye is the beginning of love.  
¶ Wherefore do Lovers hide themselves when they go about to content each other.  
Because of the filthiness of the act, or by a natural shamefastness, for that they seem to do a thing that is not very honest.  
¶ Wherefore be Lovers so curious to know the name of their Ladies?  
Because they suppose to find in the names some secret thing that may yield them hope to enjoy the thing that they so greatly desire, or else we may well say that Lovers will not only possess the bodies of their Ladies, but also have all that is joined thereunto, and that which doth depen● thereof.  
¶ Whereof cometh it that Lovers be so importunate to demand of their Ladies how well they love them?  
It is to certify themselves the more, of which assurance the spirit doth appaise itself, and receiveth contentation.  
¶ Wherefore do Lovers delight to carry about them any thing that hath been their Ladies?  
To be more agreeable unto them, and the better to conform themselves to their desires and wills.  
¶ Wherefore do Lovers give their colours the one to the other?  
The conformity of deeds and will doth engender and augment amity. Besides this the colours secretly do give to understand the thing that inwardly we do suffer, as by signifying of inconstancy, diminution of heat, mockeries, travels, humility, highness, we do show it by the colours of a yellow, pale, red, blue, white, grey, and incarnate.  
¶ What causeth diverse Ladies esteemed wise and of good judgement to give themselves over to vile men, infamous and wicked?  
I have told you often times that Love is blind, and doth captivate the senses, abandoning judgement and foresight in women, specially in those that be amorous, whose wits be very weak and unperfect.  
¶ Whereof cometh the custom that the Greeks do eat a confection made of Quinces (commonly called Marmalade) the first night of their marriage?  
Because they fear to disease and weary their spouses at the first recounter and meeting.  
¶ Whereof cometh it that many be in love with Gardeners?  
Their simplicity perchance is the cause: Or else because gardens be dedicated to Venus, and those that be continually within them do savour of rosemary, Margerome, or of some other sweet herb.  
¶ How chanceth it that the new married women the first night of their marriage go so unwillingly to bed, and do rise the next day so lusty and joyful?  
That cometh of the perfection that they have received of the man, for than they know that they be women in deed.  
¶ Wherefore doth agreement in love cause things to please us, which otherwise should not so do?  
Love of necessity doth inflame. For we seeing many to pursue the thing we love, the opinion which we have of her beauty doth increase in us.  
¶ Why doth a word many times more allure the heart, then long service?  
Because service was not inployed to the purpose, and the word was spoken to effect.  
¶ How cometh it that women touched upon the Navel, be incontinent provoked with a desire to enter the field?  
There be certain veins in the maw, whereof the Navel is made, and the maw is the very seat of voluptuousness: It is no marvel then if they be moved thereunto when they be touched upon the same.  
¶ What is the cause that some lovers be better pleased with the Melancholic, then with the lively and lusty?  
lovers be easily induced to believe that they be beloved, and perceiving their Ladies to be Melancholic and heavy, they esteem that to come of the care that they do take of them and of their affairs, but it may be that it cometh of the agreement and similitude of complexion.  
¶ Why be rich women more given to love then the poor?  
Idleness is the cause, who is the mother of all superfluity. I leave to speak of the delicate meats and the good wines that the rich doth use, without having any grief or vexation which troubleth their brain.  
¶ Why is love most commonly painted with his eyes bound up?  
Because he blindeth poor Lovers and maketh them so like unto beasts, that they cannot at all deserve the imperfections of their Ladies.  
¶ Why do lovers delight to hear amorous histories of Love described aswell by ancient writers, as the histories written by authors of our time?  
By the conformity of their passions, and likelihood of their affections.  
¶ Why be women well content when they be told that other women be in love as well as they?  
Because their fault seemeth the less, not being alone spotted with that vice.  
¶ Wherefore do stepmothers love their sons in law, and hate their daughters in law?  
They hate their daughters in Law because they draw all the substance from their sons: and they love their sons in law as the principal goodness and solace of their own daughters.  
¶ Why is love better liked in the Country then in the To●●?  
Because in villages there is not so great respect, and for that all commodities and things are not to be found there, Lovers be constrained to apply themselves one to another. Moreover the pleasure of gardens, of hunting, fyshing, and other Country delights do most commonly cause men to keep themselves at home, and to forget the toys and follies of Towns and Cities.  
¶ Whereof cometh it that amourouse women be more ticklish than other?  
Women prone to love be delicate for the most part, whose skins be lose and soft, more easy to be tickled.  
¶ Why do women love them most earnestly that had their maidenhead, and men clean contrary hate those women whom first of all they embraced?  
Women by the conjunction of the man do gain perfection, and the man thereby maketh himself unperfect, because the woman is a creature unperfect, and as the Philosophers say, a creature caused & not complete.  
¶ Why be some hard to be persuaded that they be beloved?  
Because they perceive not themselves amiable: and because they know that in them there is nothing that may incite other to love them.  
¶ Wherefore do Lovers many times writ to their Lovers, with the juice of Onions, or of Leamondes?  
Because the thing which is written with such joys should not appear manifest, except it be near the fire, and they do so to keep their love secret.  
¶ Why do not Lovers subscribe their letters which they writ to their Ladies and Paramoures?  
The reason and cause is above mentioned, being assured that if their Love ●ere disciphred, they should have less pleasure. Besides this away should be opened for false tongues, to impeach & let their minds & purposes  
¶ Why do Lovers write one to another amorous sonnets in rhyme rather than in prose?  
Poetry is the friend of love. And all the praise belonging to love was always more sweetly song and celebrated by poets then by Orators.  
¶ Wherefore do women so willingly behold themselves in Glasses?  
To contemplate and behold their beauty to esteem the same as it is worthy. Or else it proceedeth of a certain lightness that is in them.  
¶ But wherefore use they more willingly glasses of Steel, then of Crystal?  
Steel is of a more sound substance, comforting with his glimpse or reverberation the sight more than Crystal doth.  
¶ Wherefore do we present women with glasses, gloves, rings, chains, jewels and pretty fans to cool their faces or defend the same from the fire?  
Glasses do serve them to see their beauty: fans refresh and coal them chains to signify that they be fools, and had need to be chained: gloves to let their hands from snatching, still ready and proper to the spoil: Rings that they may consider th'end with the beginning, and to think upon the time present and to come.  
¶ What is thoccasion that many women have lived chastely in their youth, and approaching to age, have given themselves over to wantonness?  
It may be that in their youth they laboured much, for travel is enemy to love. Or else they were so well looked unto, that they had no leisure or time to attempt that enterprise.  
¶ Whereof doth it c●me, that loving and amorous women be given to babble and prate more than other?  
If love be not to excessife it rendereth and maketh folks joyful, lusty, and well speaking. And commonly it seemeth that heaviness stoppeth the Organs and conduits of the voice: contrariwise joy and gladness of the heart doth open and unlose them.  
¶ What is the cause that many rapt with love do upon the soudein lose this love?  
All they which be of hot complexion be subject to sudden mutations and changes, and run hither and thither without any rest.  
¶ Whereof cometh it that Lovers lose their eating or appetite?  
The amorous passions doth disparse their hearts into sundry parts, and their lively and vital spirits be unproper to digestion through being to much distract hither and thither, and plunged in affections of love.  
¶ Why did the ancients paint Love with a window or a gate in his stomach, wherein were written these two words: far of, and at hand?  
To show that he which is a Lover must love aswell in absence as in presence  
¶ But why was he painted bare headed?  
To show that between Lovers there should be nothing covered or hidden.  
¶ Wherefore do some paint Love with the face of a man, and not of an Infant?  
To show that a lover ought to be constant as very men be, and not like the brutish.  
¶ I desire to know wherefore the notable painter Zeuxis did paint him with a green rob?  
Because Lovers live in continual hope: and green doth signify no other thing than hope.  
¶ But why doth he set upon the borders of his rob these words: Death and Life.  
Because that true Love dureth both in life, and also after death, and breaketh neu●r for any accident that may happen.  
¶ And wherefore did Appelles paint him with these words written in his forhedde: Spring time and Summer?  
To show that in Love there is both prosperity and adversity, which are represented by those two seasons.  
¶ Wherefore do they give him wings?  
Because the desires of Lovers do tend always to high things.  
¶ Wherefore do they make him a child?  
Because that whosoever doth give himself to love, hath no understanding: for most commonly he loseth for a thing of nought, matters weighty and of great Importance.  
¶ What moved thinhabitants of Cypress to paint Love, having a Turkey bow behind his back, and his Arrows before  
It was because that love hath a custom to wound all them that he meeteth. And because that he secretly doth the same, they place the Turkey bow behind his back.  
¶ Wherefore be his arrows never blunt, but sharp?  
Because they should wound the better and enter more deeply, for they make him sore to feel that is wounded with them.  
¶ How cometh it that women, how dissolute or whorish soever they be, their bodies being uncovered do hide their privy parts?  
That cometh of a natural shamefastness: or it is because that such parts are filthy & ill favoured to look upon, and without any proportion.  
How cometh it that one look is more hurtful to Lovers, and woundeth them more than any touching or talk?  
That is because love taketh his beginning of looking.  
¶ Why do Lovers wax so soon pale and lean?  
The passions of the mind do bring the body to a poor estate.  
¶ What is the cause that the game of Love doth provoke man sometimes to sleep and sometimes to watch?  
If it be used excessively it hindereth sleep, for the party evacuated and made foeble by such excess, his spirits be diminished and moved by disquieting of the brain, whereupon sleep is interrupted: but when the spirits be quiet and at rest, than the brain is cooled, and thereof riseth sleep, the nourice of Nature.  
¶ Whereof cometh it that this pastime and play doth often times expel from us all melancholy and heaviness of mind?  
I will show you, with the seed there is extruded certain adust and burning vapours which breedeth in us heaviness and melancholy. Afterwards man beginneth to wax pensive, because he hath lost and separated from his body the thing that nourished his members.  
¶ Whereof cometh it that Posts, Riders, weavers, and generally they which be accustomed to great agitation of the body be more lecherous than other?  
Moving doth heat the reins and the vessels of generation. Travel also doth open the conduits where the seed doth pass, and is not to be doubted: but cold doth cause the humours to be in a manner unmovable, letting the seed from coming to the generatife parts.  
¶ Whereof cometh it that men of hot, strong and good complexion, abstaining from copulation with women do commonly fall into the flux, or have the yellow jaundesse, or be troubled with immoderate colere?  
Men with their seed do avoid certain corrupt humours, the which remaining in the body be converted either into colere, or else into the yellow jaundesse.  
¶ What is the cause that harlots and whores do stink so rammishe?  
Because they seldom retain their seed, which being out of the Matrice doth corrupt and stink.  
¶ Is it lawful for a lover to take his pleasure with any other besides his own Lady?  
I answer no. Nevertheless his Lady being absent and can not enjoy her, he may have liberty to use another, if she resemble his own in such perfection as she may be termed a second Lady: but not in any wise to fix his heart upon her. He then, I say, that useth such a one in his Lady's absence is the rather to be excused, but neither of them is to be admitted in my judgement, if he mean to deserve the title of a true Lover  
¶ Tell me then what thing is Love?  
It is a passion that doth blind the spirits, removeth the understanding, taketh all the memory away, causeth ruin and loss of goods, maketh a man weak, and is the enemy of youth, and the death of old age, the mother of all vices: the receptacle of pe●sife minds: a thing without ●eason, without order and stability, and the whirlpool of man's liberty.  
¶ What is a woman of herself?  
A beast unperfect, given to ten thousand passions and pleasures, abominable to be thought well of. So that if men would do as they ought to do, they would not follow them nor pursue them, with other desire or appetite, but as things inevitable, which necessity doth constrein them to use.  
¶ Wherefore be there so few women that can content themselves to love one?  
Because a woman is nothing but Lechery, insatiable. And for this cause she careth neither for number, nor for any thing that is honest, so that he be able to cover her skin, he is welcome.  
¶ What is the cause that Love being discovered cometh seldom to perfection?  
For the lets that cometh thereby.  
¶ Why have old men the repulse of young women?  
Because they have not wherewithal to ease them where it Itcheth.  
¶ Why do women count them beasts that be over curious and diligent to serve them?  
Because they know themselves unworthy of such service.  
¶ Is it true that men say, when one kisseth two mouths, one of them must needs stink.  
I believe so, if he love perfectly.  
¶ How cometh it that Lovers are more suspicious than other?  
Because their minds be continually troubled.  
¶ Why is it so noisome for a rich woman to suffer trouble?  
Riches engendereth pride and insolency,  
¶ Where do noble minds commonly meet together?  
Where the fairest Ladies be,  
¶ What is required in a perfect Lover?  
To fear and reverence above all things the mighty power of Love, and to refer or report to him of all his thoughts and desires.  
¶ How do men come to the fruit of Love?  
By hope and perseverance.  
¶ What things are contrary to the kingdom of Love?  
Shame and fear.  
¶ Who be they that do not let to serve Love, although they be otherwise pressed with affairs?  
Lusty and coragiouse hearts, which in despite of business do not pass to suffer themselves to enter the yoke of love.  
¶ What be the pains of Love?  
Hurts and wounds more than deadly: that is, desires full of rage, extreme travel, exile and banishment, grievous martyrdom, and pride intolerable.  
¶ What is the meat of perfect Lovers?  
Sighs and tears.  
¶ Wherewithal do they make sacrifice to Love?  
With clean hearts, which are not spotted with any covetousness.  
¶ Who be the messengers of Love?  
Pleasure, Travel, sweet, bitter, war, Peace, life and death.  
¶ What are the causes of lovers sicknesses?  
heart breakinges, hurtful fastings, the hunger of Love, trembling quivering, and continual travels, secret dolours, the extremity of vexations, and great watchings.  
¶ which are the benefits of Love?  
Plays, stepe, beds, pleasures, rest, tranquillity, contentation, abundance, peace, refreshinges, and other rejoicings.  
¶ Who be most secret in love, men? or women?  
Women be most secret no doubt, because they speak less than men, a thing likely to be true, but seldom seen.  
Is the benefit greater by being secret in Love, or the hurt by too much speaking?  
I think the hurt surmounteth.  
¶ Think you that by the dexterity of the spirit, men may know the secrets of Lovers?  
The holy Scripture doth witness, that the heart of man cannot be known, and that god alone doth know the same.  
¶ Why be the secrets of love so easily kept?  
For the great sweetness that men find in them.  
¶ Is it better to love them that be fair, or them that be secret  
Without doubt the secret wise, are more worthy to be loved, for beauty is of little continuance.  
¶ How should men keep themselves secret in love?  
They must take heed that they pass not oftentimes by their lovers houses, or often follow their haunt, but wait until Fortune present apt occasion.  
¶ How should our pleasures be measured?  
They ought to agree with our age, with our estate, with the time and place where we be.  
¶ What should be the faithful service of a Lover?  
It ought to be necessary and voluntary with the heart and the life.  
¶ What meaneth it that women for the most part do love them that have slow & unsettled heads, and contemn others which have more amiable qualities.  
They do esteem perhaps that they shallbe better beloved and served of those meaner spiretes, because they have not such knowledge as the other which are of more understanding than they.  
¶ How many sorts of beauties be there?  
Three, one in the body, the other doth consist in the accord and harmony of the voice, the third in virtue.  
¶ How may they be comprehended?  
The first by the eyes, the second by the ears, the third by the understanding. And men may also enjoy the perfection of beauty, by sight, by hearing, and by thought.  
¶ What mean the poets when they feign of Circe's, that she with her sorceries did change and transform all them that tarried with her into beasts?  
They would signify by that metamorphose, no other thing, but the wanton and lassiviouse allurements of Circe's, wherewith detaining all those that fell into her hands, she so far forth made them equal to brute beasts that utterly they forgot their true estate of manhood.  
¶ From whence come the pains that men suffer in this earthly and vulgar Love?  
They proceed of that, that we desire things which we can not always have at our will and minds.  
¶ Do ye think that desire of beauty doth hinder the rest and quietness of men?  
No, for that desire is not of any thing Corporal.  
¶ Wherefore do men attribute arrows and fire unto Love?  
To show how ardent and full of dolour his passions be.  
¶ Why is Love painted naked?  
Because that all the acts and deeds of Lovers be such, that they can not be hidden nor dissembled.  
¶ What is the greatest blindness in Love?  
To love her whom we think can not be contented with the love of one.  
¶ Whether do ye esteem greatest, the beauty or the foulness of those that can not content themselves with the love of one?  
The foulness is far greater.  
¶ What deserve they? to be loved, or hated?  
In my judgement they should be hated and eschewed as the plague.  
¶ Which is the greatest spur that provoketh a man to do well and honourably?  
The presence and favour of his Lady.  
¶ To what thing is the servitude of Love like?  
To the service of Princes.  
¶ How should a man behave himself amongs Ladies?  
As in the court amongs Princes and great estates, to wit that he must be bold and hardy.  
¶ Is it very true that he must needs be bold and full of audacity?  
After my opinion no: but according as a man may use himself, I say yea. Notwithstanding I suppose that in the court and train of Princes and in the service of Ladies, men ought rather to march in the steps of humility and reverence, then in to much hardiness and presumption.  
¶ Which be the noblest hearts?  
They whom love disdaineth not to warm with his sacred heat.  
¶ Wherefore do sum love many persons at once, and yet do not use to disclose the same?  
Noble minds take great pleasure to do so, but to tell and show it, it is but loss and shame.  
¶ Is it true which men say, that if one be in love with another, he than beareth affection to all those things, which resemble the thing he loveth?  
That is to true, for they be in love even with things that be dumb and without sense, with pictures and engraven things and such like, if they show any remembrance of the thing they love.  
¶ What is the true gage of Love?  
A pure and clean heart.  
¶ Why do women very oftentimes blame or dispraise their Lovers?  
To th'intent that other should praise them, thereby to double their pleasure.  
¶ Who hath the more lively spirit, and better memory, the man, or the woman?  
The man, not after the saying only of the Philosophers, but also of holy Scripture.  
¶ Who hath the better judgement of the amiable parts, the man, or the woman?  
The man, as being endued with the nature of a more high understanding, and a spirit more subtle.  
¶ May we love the thing that doth turn us to dishonour?  
I think not.  
¶ What is the greatest recompense that a woman can make unto a man?  
To reveal unto him her secrets, and finally to make him Lord and master of her body, and of all her thoughts.  
FINIS.   

¶ NATURAL questions, and the Answers. THE. II. BOOK.  

The doubts of C●n●e Fu●uio Rargone  Wherefore is not Cheese made of beasts that be toothed on both sides?  
Because their milk will not cured or cream.  
¶ Wherefore do men cast Smallage into Ponds?  
Because Smallage doth serve Fish for a medicine, and also they delight to eat the same.  
¶ Whereof cometh it that Dogs never love to eat of the tail, or of the belly of a Heart?  
Because the gall of a Heart is sometimes in the tail, and sometimes in the belly.  
¶ What is the cause that fat people have little blood?  
Because the grease and the fatness do consume it.  
¶ Whereof cometh the saying of the ancients: that he who is wont to eat a kind of pulse called lentils, is for the most part pleasant and amiable?  
It is because that lentils do cause cold humours.  
¶ How cometh it that we be more greedy to eat when the North or north-east wind doth blow, then at other tunes?  
That cometh of the cold of the foresaid winds, which doth unite and hold the natural heat together.  

The 〈…〉 a noble man of Trescia.  ¶ Whereof cometh it, that the Florentines when they be disposed to quench their thirst, do drink water mingled with Vinegar?  
I will tell you. Vinegar being of his nature cold removeth the inflammation and heat of the stomach, which provoketh thirst, and so by removing the cause, the affection also is taken away.  
¶ Whereof cometh it that the shepherds of Nuceria in Campania within the region of Italy, when they mean to geld their cattle, do lay upon their cods, things stupefactive, that is to say, that properly do mortify?  
Things stupefactive do thicken the vital spirits of the member, and do alter the complexion thereof, so that they let the natural heat, and stop the conduits whereby the sperm doth descend.  
¶ What mean the shepherds of Calabria, when they list that the Ram shall engendre a wether lamb, to tie the left cod, and when they will that it be a female, to tie up the right▪  
The male lamb is hotter than the female, and therefore most commonly he is engendered of the right side, and the female on the left. Binding then the left cod, the seed and likewise the generatife spirit entereth the right cod, whereby he taketh heat and force which doth sooner bring forth a male than a female.  
¶ What causeth the Ethiopians and moor when they intend to geld their cattle, to cut their veins which be under the Temples?  
The sperm and seed for the most part doth descend by the veins above the Temples, which being cut, there can no manner of humours descend from the brain, and so all means of generation are cut away.  
¶ Whereof cometh it, that to get a stomach, men use eager and sharp things?  
That is because all eager things do dry and open the stomach, which causeth the appetite.  
¶ What causeth, that they which have a feminine voice be not in any great estimation or opinion among the wise?  
Whosoever hath upon him either member, or mark, or manner of doing which is proper to any other creature whatsoever it be, he is surely participant of the nature of the said creature. And because the woman is of small practice, whosoever hath the voice like a woman, is esteemed of the wise to have little understanding or knowledge.  
¶ What causeth the people of Boetia to have a gross voice and yet low and seble.  
The Boetians be slothful and given to the belly, which causeth the voice to be so low, the reason is evident, because their vigour and strength is more feeble, receiving and gathering less air: Wherefore they cannot very well move the muscles of the stomach, and so they are the more heavy, and less apt to labour.  
¶ Whereof cometh it that they which be hasty of speech are of small constancy, ill conditioned and extremely choleric?  
All sudden motions come of thextremity & excess of heat, which engendereth in men this inconstancy and lightness, to promise without any performing, & through Colere most commonly consider not what they say.  

The doubts of Signior Mi●●●l Car●ra.  ¶ Whereof cometh it that they which have a shirle voice, are most commonly envious and malicious?  
The sharpness of the voice proceedeth from the sharpness of the pipes and conduits of the longs, which riseth through dryness and coldness. Such be melancholic persons, who being naturally fearful, dare never disclose that which they think.  
¶ Wherefore be the Almains accustomed in their hunting to hold their breath, when they desire to here the noise & rustling of beasts  
At all times when the breath is kept in, then hath the hearing greater force abroad, and so consequently receiveth and comprehendeth the better that which is presented, whether it be sound or noise. Moreover blowing or breathing doth somewhat let the hearing. And therefore the same being retained, the hearing is more free.  
¶ But whereof cometh it that many having the knowledge of natural things, do think it not good to drink after fruit and specially after Melons and Pompions?  
Wine of itself is penetratife, in such sort that it easily draweth with it the undigested fruits to the veins, where they do soon corrupt, and so engender very great fevers, and other linger sicknesses.  
¶ ¶ What is the cause that the gentle women of Milan, to make themselves fat, do love and use sweet wines?  
Sweet wine doth engender gross blood, and doth easily penetrate into all the parts of the body, and is converted into nourishment, whereof they become so fat, and of good liking. Grene wine & sharp doth not the same.  
¶ Whereof cometh it that all they which be extreme thirsty do love no sweet wines?  
All things which may engender and inflame choler are apt to make men thirsty, and such is sweet wine.  
¶ Whereof cometh it that diverse religious persons, which naturally are very zealous of Chastity, do abstain from wine?  
Wine is hot and full of vapours, and therefore provoketh lust, his heat dissolveth seed, and with his ventosity causeth the courage to rise.  
¶ What is the cause that the Florentines▪ after they have put water into wine, 
The doubts of Signior Traiano Calzavelo.  do let it rest a certain space before they drink it  
The more the water is mingled and incorporated with the wine, the more the fume of the wine is quenched, being reduced as it were into one body and nature. Therefore after my judgement it should be better when the wine is new pressed to put in water, than otherwise.  
¶ Why be the Arabians accustomed to sleep with their bodies bowing or folded?  
It must needs be, that Nature or they which know his effects have taught them the same. For sleeping so folded together, their stomachs do wax warm & digest the better, and there is no windines that can hinder their digestion. The body being bowed as aforesaid, causeth that the belly doth receive all ventosity, even like unto an open purse. Contrariwise the body stretched forth maketh the belly to close & shut in such sort that it can receive no windines: the belly being bend & stretched forth, stuffed on every side with bowels & inward parts, which causeth that the ventosities finding no place in the belly, are forced to retire else where, & to hinder digestion  
¶ Why do the Polonians eat coleworts to make themselves sober when they be drunk?  
The property of colewort is, to send down to the bowels, the most material and gross part of the wine, and that which is most subtilest and finest to the bladder: and that cometh of the participation that it hath with Nitrum of saltenes. And for to use it to this effect, the colewort must not be to much sodden.  
¶ Wherefore did our forefathers make difficulty to use at their tables diverse meats and sorts of dishes?  
The diversity of meats can not be digested with one proportion of heat And so nature being troubled with indigestion of such diversity of meats causeth noisomeness to the stomach, and specially when it is weak.  
¶ Whereof cometh it that the sea is so profitable and delectable for Lazermen, and such as have the dropsy?  
The sea provoketh vomit, and through vomiting, ●●eame and all other superfluous humours which cause such diseases do avoid. And so those that be infected, do love the Sea.  
¶ Wherefore is the City of avignon rather subject to the plague then any other place round about it?  
The subtle air is soon infected, and soon purged of the infection: contrariwise, the gross air is not so lightly infected, nor yet so soon purged.  
¶ How may the fine and subtle air be known from the gross and corrupt air?  
The tenuity and subtlety of the air is known, for that at the rising of the Sun it is suddenly heated, and waxeth cold at the going down thereof. The contrary doth chance to the gross and vicious air.  
¶ Whereof cometh it that the winter in some countries is longer than the Summer, and in other countries the Summer longer than the winter?  
The cause of the Sun in the zodiac doth cause mutation of the four seasons of the year: And where the sun continueth longest, over the heads of those that dwell in that region, there is Summer greatest: and where it is far of, winter doth longest continue.  
¶ Why is Music more delectable in the morning, then at any other times?  
Because that all things be then in silence, the senses be more lusty and waking, and the mind in great moderation and temperance.  
¶ Why be fruits commonly beloved of all men?  
For the natural sweetness which is in them: or else because they be of temperature hot and moist.  
¶ Wherefore is the sight above all the other senses most esteemed?  
Because by the sight we see the difference of all things. Or else we may say that it cometh by the impression of Love, which taketh his first force and strength by the sight.  
¶ Whereof cometh it that they which have a feeble sight, writ smaller letters than other?  
Because they writ their eyes being in a manner half closed and shut.  
¶ What is the cause that all ill facts do discover themselves by the eyes and the heart?  
Because the eye is messenger of the heart. It may also be said, that the face being tender and open to all vapours the same may easily be judged and discovered by the alterations, that it showeth principally from the heart.  
¶ Why be they that have little heads naturally more choleric and disdainful than others?  
Because that the heat coming from the heart, from whence anger riseth can not well be cooled, and the Choser proceeding from the blood, moved and boiling about the heart causeth heaviness.  
¶ Whereof cometh it that by and by after we have made water, that part by the which the sperm and seed passeth, doth immediately retire and wax less?  
Because the same part being empty and void is incontinently filled with air which cooleth the members that it replenisheth.  
¶ What is the cause that man of all creatures is the wisest? 
The doubts of Conte Giovanni Michas.   
The pureness and subtlety of his blood.  
¶ Whereof cometh it, that by thinking upon strange and horrible things our flesh doth quake and tremble?  
Because the heat doth retire to the inferior and inward parts.  
¶ How cometh it that in the heart of a Stag there is a bone?  
Nature hath there placed it to serve for a stay and foundation of the continual moving and motion of his heart, both in rest and travel.  
¶ What is the cause that the blood is red? 
The doubts of M. Giovanni Antonio Saluagno   
Of the affinity that it hath with the Liver which is the very seat of blood.  
¶ How cometh it that women have more thicker blood than men?  
That proceedeth of coldness which is natural to women, and the property thereof is to thicken.  
¶ How cometh it that in Horses, Mules, Asses and crows men find no gall?  
All they have galls, but it is not in one proper place, but dispersed throughout all the veins.  
¶ Why are they commonly lean which have great Miltes?  
The milt doth draw unto it much matter and substance, which would else turn to nourishment and fatness.  
¶ How come hears to be placed upon the head?  
The Brain bringeth them forth, discharging itself of gross vapours which coming forth by the poors of the flesh do wax dry, and turn into hears.  
¶ Why do diverse feed upon bones and not upon hear?  
Because of the overmuch dryness thereof.  
¶ By how many ways may the brain be purged?  
The watriche humours be purged by the eyes: the melancholic by the cares: the choleric by the nose: and the flematike by the hear.  
¶ Wherefore was man created with the face upright toward heaven, and other beasts clean contrary?  
To every thing ought to be assigned the figure that is most proper to his moving, as to the sky, roundness, to fire the figure Piramidale (that is to say, upright and strait,) To man also because of his two feet, the figure Diam●trale and Piramidale is very convenient and meet.  
¶ What is the cause that the heart doth always stir, and is in continual motion?  
The air and the most subtle spirits have chosen the heart for their seat. They being then so pure and subtle do seek means to stretch and enlarge themselves, so far as they may, and to fill that which they find to be void, which causeth the heart to move and pant. It may be said also that the heart being made as it were in a triangle form, although not perfectly, do open & shut in the less part, and therefore it continually moveth.  
¶ Wherefore hath nature made the longs of all creatures like a sponge?  
To receive air the better, for the refreshing and cooling of the heart, and to drive away all hurtful vapours.  
¶ Wherefore hath nature placed the heart in the midst of the stomach?  
To give life equally to all the members, even as the son placed in the middle of the heaven doth equally give light to all things.  
¶ Wherefore doth it decline somewhat more to the left side then to the right?  
To temper the coldness of the milt, which is the seat of melancholy, and placed on the left side.  
¶ How cometh it that all those creatures which have little hearts be more hardy than they which have greater?  
In little hearts the heat is better compact and kept: and so by consequence the more vigorous and of greater force.  
¶ Whereof cometh it that some do die through joy, and some through sorrow?  
Great joy doth choke the interior parts, and heaviness doth extinguish and cool them, so that life can not endure where heat lacketh.  
¶ Whereof cometh it, that Marmalade of quinces taken before the repast doth bind and close up the belly, and taken after the repast, doth unbind it?  
Through his great stiptisitie or costifnest it closeth the neither parts of the ventricle: and if it be taken after repast, it closeth the superior parts of the stomach, which being shut, the meats be constrained to avoid by the inferior part.  
¶ Whereof cometh it that the radish rote doth greatly aid & help digestion, and yet of itself almost can not be digested?  
The Radish is compound & made of diverse qualities. The more subtle parts thereof are very proper and meet to cause digestion. Thother which are gross be contrary to heat, and so let digestion.  
¶ Whereof cometh it that the Choleric complexions do soonest attain to beards? 
The doubts of R. Silvio Luzzago.   
For their great heat, and because they have the poors large and wide.  
¶ Whereof cometh it that some have curled hear, and some other smooth and straight?  
The curled hears do proceed of the abundance of heat, which evidently may be seen in Mores and Ethiopians, who for the most part have curled hear. And plain and straight hear cometh of humidity which through his heaviness doth draw the hear downwards.  
¶ Whereof cometh it that women have their privy parts hairy, and not their visage nor breast?  
In the neither parts is more moistness, aswell by reason of the bladder as of the Matrixe: there is also great resolutions of vapours which cause hear to grow.  
¶ But how cometh it that hear doth also grow in them that be hanged?  
They be continually in the Sun, and all the humours of their body do resolve into vapours, which causeth the hears to increase and grow.  
¶ Whereof cometh it that some have harsh and hard hear, and other soft?  
The soft hear doth come of the little pooers, and the stiff and hard doth proceed of the greatness of the pooers, for this cause women have their hear more fine and soft, because their natural cold doth restrain and make their pooers less.  
¶ Whereof doth it come, that they which be bashful and shame faced ware red, and yet they ought rather to be pale, because shame is a kind of fear?  
Shame is a certain affection mingled with anger and fear: for we be angry many times as well against ourselves as against other, when we see a thing discovered that we would should be kept secret. Anger then in that conflict doth overcome fear, and so the blood often moving in and out, stayeth at length in the upper part, until the motion of the spirits be appeased.  
¶ Whereof cometh it that in a manner all they which in their youth be to fat do die suddenly?  
The veins of such people be to narrow, and they are so pressed, and as it were bound together with fatness and grease, that the air and the spirit cannot freely pass. Whereof it cometh, that the natural heat, having no refrigoration of the air, of very force doth mortify & extinguish  
¶ What causeth young men sooner to have an appetite then old men?  
It is because they be of a hotter complexion.  
¶ Wherefore do Physicians forbidden us meats that be to hot?  
Because they burn the blood, and do dispose it to Leprosy.  
¶ Whereof cometh it that women have no beards?  
Because that substance which should convert into the beard doth turn into the hear of the head.  
¶ Whereof cometh it that Infants and children for the most part do resemble their mothers, notwithstanding after the opinion of many Philosophers the action and deed of generation is not of the woman?  
That cometh of the imagination of women.  
¶ What meaneth it that Garlic and Onions (although they be not in the ground) do sprowte and grow?  
That is of the great abundance of the humours that they have.  
¶ Whereof cometh it that study is noisome and hurtful after repast?  
Natural heat can not travel both in digestion & speculation at one instant.  
Whereof cometh it that when the stomach is grieved, all the body languisheth?  
The stomach hath certain alliances with the heart, the brain, and the Liver, which are the principal parts of the body,  
¶ Whereof cometh it, that some do things best with the right hand, and other some with the left?  
That proceedeth of the heat that cometh from the heart, which maketh that side more apt and meet unto labour, whereunto it hath his principal access.  
¶ How chanceth it that all kinds of creatures be more lean in the beginning of their youth, and when they be old, then in their middle age?  
Before old age natural heat is in his greatest force and strength, which dissolveth the fat. Old Creatures be never fat, and if they be, their fat is as nothing through their great cold and dryness, for the fa●te is sustained and nourished with moistness and heat.  
¶ Whereof cometh it that they which have the hicket by retaining their breath do ease themselves of it?  
The blowing and breath retained doth heat the interior parts of the body, and the hicket proceedeth of nothing else but of cold.  
¶ Why do old people sneeze with great difficulty?  
Because their conduits be very strait.  
¶ Why doth wine mingled with water cause vomit?  
Mingled wine is noisome to the stomach, and doth weaken the virtue retentive: contrariwise, pure wine doth comfort it.  
¶ Why be they so subject to sickness that love to drink strong and mighty wines?  
Strong wine excessively drunk, doth extinguish natural heat, and the livor being therewith weakened, cannot engender good blood, but doth rather engender a certain aquosity and waterishness, that converteth itself into a dropsy.  
¶ Why be not young children so thirsty and dry as men of greater age?  
The moistness of young children doth keep them from being thirsty. For thirst is nothing else but a desire of moistness, whereupon they that be of greater age be naturally more dry, and therefore more thirsty.  

The doubts of ●●. Francesc● 〈◊〉.  ¶ Why doth the drunken person think all things which he seeth do run and turn round?  
That cometh because the spirits serving to sight, be mingled with the vapours and fumosities of the wine, the heat whereof causeth the eyes to be in a continual motion, and so the eye being round, maketh all things to seem as though they turned round. And if the eye were of other fashion then round, the things he seeth would seem also to be of the same shape.  
¶ What might be the cause that Asses when they be young, do seem nimble, quick and pleasant to look upon, and as soon as they begin to wax and grow, then do they appear the contrary.  
The Ass is of nature melancholic, youth is hot, and therefore lively and pleasant which nevertheless afterwards doth moderate and decrease, because the melancholic quality beginneth to augment, and the heat of youth to diminish.  
¶ Why do hens keckle and make such a noise after they have laid.  
Because the place where the egg lay now being void, is incontinently filled with air which cooleth the bely. The like happeneth to women incontinently after they be delivered: and to the yard of a man after he hath pissed. It might also be answered that the hen crieth out so for fear that some will take away the thing she hath laid.  
¶ Whereof cometh it that the bottom of a cauldron or kettle is cold, although scalding water do remain in it?  
It is because of the hot vapours which mount on high whereby the upper parts being made hot, the bottom is cold, through the continual water that is in it.  
¶ How chanceth it that the grain which the Ants do lay up in the ground is evermore bitten on the one side?  
Nature hath taught them to do so to take away the growing thereof for their own better sustentation, For corn in the earth doth naturally grow, which if it should, the poor beast should be defrauded of his living.  
¶ Wherefore do the Physicians say, that it is dangerous to let one blood that is fat?  
The veins of gross men be hidden and small, and besides that they have little blood.  
¶ Why doth the Chameleon change colours so often?  
That cometh of overmuch fear, and for that he esteemeth his blood so dear.  
¶ Why be rich men more subject to the gout than the poor.  
Because they stuff themselves with many and diverse meats, or that they be to much idle, or else because they use not convenient excercise. The same may also come through to much company with women: for there is nothing that corrupteth more the virtue digestive, than such excess.  
¶ Wherefore is it not good to speak when one eateth?  
Because speech doth much let and hinder the chawing of meat: or else it is for fear of entering or failing into some cough and strangling.  
¶ Why be they that have few teeth of a short life?  
They that lack tethe can not chaw well, and by that means they do not make such digestion as is convenient. We see also that they which have their tethe thin set, are of weak complexion, even from their generation. For if they had been of good and strong complexion in their beginning and generation, and that the substance had been according, they should not have had such scarcity of tethe.  
¶ Whereof doth it come, that the birds and foul which be fat in this country) if they take their flight into the south parts, or into Ethiopia, they return leaner than when they departed?  
The south parts be hot and dry, and doth dry that which dwelleth in them. Or we may say that in all places that be hot and cold, both in Summer and in Autumn there be found fruits and seeds, and the days are more longer.  
¶ What is the cause that birds do breed in the spring, when they be lean, and in Autumn when they are fat and in good liking they do not breed?  
The springtyde is a moderate season, and all living things at that time be most temperate, and by that means are more apt to generation. Contrariwise Autumn is cold and dry, and by that means less fit to that matter.  
¶ Wherefore do we sooner vomit upon the Seas, then when we travel on foot or horseback?  
Because to sail upon the Seas is a motion the which is not after our nature, but to run is. To sail is a moving unaccustomable, and all extraordinary things do trouble man.  
¶ Whereof cometh it that the first fruits aswell of beasts as of trees, if they come in their season, be fairer than those that come after?  
At the first bearinges Nature is fresh and lusty, in the other she is somewhat weak and impotent.  
¶ What is the cause that a dead corpse is more heavy than a living body?  
A living body is replenished with air and fire, which doth keep it tied up, for their nature is always to mount on high.  
¶ Why doth the excessive use of women make us weak? 
The doubts of Conte Curtio Martineago.   
Because it taketh away from us our natural heat.  
¶ Why do the Physicians command salt to be cast amongs the clouts of little Infants, when they be swaddled?  
To harden the skin.  
¶ Why did Democrites forbidden his scholars (whom he desired to be chaste) to eat rapes?  
Because rapes through the great ventosity wherewith they fill our bodies, provoke lechery.  
¶ Wherefore do women with child forbear to eat rue?  
For that it causeth them to be delivered before their time.  
¶ Whereof doth it come that all oily things do take away the appetite?  
The things which are oily, do swim at the mouth of the stomach where the appetite is engendered, even as the digestion is made in the bottom of the stomach.  
¶ Whereof cometh it that by to much use of eager and sour things, men wax old before their time?  
All things that consume natural humidity, doth cause age.  
¶ What is the cause that things which are salt, be noisome for the sight?  
Because they pierce to much.  
¶ Whereof cometh it that women if they chance to fall do fall most willingly backward?  
Because their hinder parts are more gross and heavy than the rest through coldness which unto them is natural.  
¶ What is the cause that we be evermore fatter in the bely and in the guts, then in any other part?  
Because the bely is near the stomach where digestion is made  

The doubts of M. Gabriel Giliota.  ¶ Whereof cometh it that all melancholic creatures have long ears?  
The ears are made of a cold and dry matter, which quickly is transposed into matter of bones & because that all melancholic beasts be of a cold and dry complexion, we ought not to marvel that they have great ears.  
¶ Why have women smaller feet than men?  
Heat being far greater in men then in women, causeth them to grow in height, engrossing and enlarging the superior parts.  
¶ What causeth man to be more inclined to laugh than to weep?  
Because it is a pleasure to laugh, and a displeasure to weep.  
¶ Whereof cometh it that some men do rout sleeping, other sleep without making any noise, some do speak between their tethe, and some aloud and clear?  
This diversity doth proceed of the let that is in the apprehensive senses accordingly as they be stopped or free.  
¶ Wherefore is smoke so contrary to the sight?  
For the grossness and sharpness thereof. The grossness is showed in the fume that it engendereth: The sharpness is manifested in that it mounteth aloft unequally, and as it were like clouds.  
¶ Whereof cometh it that a vine having ashes at the root, shall bring forth better wine than any other?  
It is because the vine of itself is marvelous moist & full of veins, which appeareth when it is cut & primed in the spring tide, for it avoideth forth much liquor. Ashes also being at the foot of the vine, doth not only dry up the humi●itie of the root, & stoppeth the same from mounting, but also diminisheth & fineth all the moisture which the vine hath already received.  
¶ Whereof cometh it that bread ●alted, is lighter than other, notwithstanding that salt joined to water should make it hevier?  
The heaviness of the bread cometh of the humidity, and the more it is dried, the more the bread is the lighter.  
¶ Wherefore is not hot bread wholesome?  
Hot bread is yet full of moistness & vapours which do corrupt the blood.  
¶ Why is not hot bread so white as stale? And why is old o●●e whiter than new?  
The vapours and moistness of hot bread doth cause the blackness thereof, by reason of the water which doth naturally make black: Oil also when it is fresh, is replenished with a certain waterish humidity, which at length is converted into vapours, whereby the oil that is old, is clarified & made white.  
¶ What is the cause that when a dog beginneth to bark, all other there about do follow him and do the like?  
A dog because of collar wherewith he naturally aboundeth, hath both his senses and his herring very sharp.  
¶ Why is not bread made of pure meal, or that which is made of clean bran esteemed good?  
All extremities are vicious, the bran because it naturally drieth to much, hath no nourishment: The flower of meal contrariwise, causeth great nourishment, but is slimy & gluing, & consequently of to hard digestion.  
¶ Why do gross men and those that have the dropsy, delight to eat bread made of pelt meal?  
It loseth the noughty humours in gross bodies, and dissolveth the watery humour which hurteth them, and is temperate between hot & cold.  
¶ Why hath man longer hear then any brute beast?  
Because they receive greater nutriment, and also because brute beasts, do often change their hear, which happeneth not to man, except through some great hurt.  
¶ Wherefore do the sweet savours delight us, and the stinking offend us?  
Like as in tunes there be both consonantes and dissonantes, whereof the one delighteth us & thothet offendeth us: Even so in savours sweet smells are the concords, and agreeable to our nature, and stinking are the discords and dislike us.  
¶ Whereof cometh it that above all other meats, we love flesh best, and that it doth profit us most?  
Because flesh doth yield more strength, replenisheth better our bodies. Or else because it approacheth more nearer to our substance.  
¶ What is the cause that of wood which is white, 
The doubts of. M. Hercole B●●nacciolo.  the coal is black? and the coal being kindled dissolveth into white ashes?  
So oft as heat is mingled with moisture to work his effect, it engendereth blackness, and for that cause wood becometh coal: but when heat worketh his operation in the thing that is dry, it is made white, and so of coal the ashes are made: or else we may say very well that it cometh by now toking and now leaving of the whiteness, with a certain generation and corruption.  
¶ Whereof cometh it, that how moderate soever the air be, we evermore love better to be in the shadow then the sun?  
The Sun is hotter than the shadow is cold, we being then temperate of ourselves, are more offended with that which is most contrary to temperature, which is the Sun. Or else we may say, that although we be temperate in deed, yet we be evermore disposed to avoid the heat of the sun, and so the shadow is more agreeable unto us.  
¶ How cometh it, that such as have the disease called Gonorrhoea, avoid their seed without any pleasure?  
Because their seed is thinner and less digested, and their conduits made wider.  
¶ How cometh it that they which be choleric have loud voices?  
That proceedeth of the extremity of heat.  
¶ What is the cause that Turpentine is commonly smelled in the urine of those that use it?  
Turpentine is of a substance very subtle, & therefore it doth easily penetrate & pass to the bladder where the vri●●ie, & infecteth it with his odor.  
¶ Whereof cometh it that saier wether beginning towards night, most commonly doth not long continue?  
Of the inconstancy of the Moon, which hath her principal domination and power in the night.  
¶ What meaneth it that Cranes do prognosticate fair wether?  
Cranes do naturally feel the mutation and change of the wether, and accordingly go and departed into other countries.  
¶ Whereof cometh it, that old men remember so well that which they have seen and done in their youth? and forget that which they learn and do in their age?  
Things learned in youth have already taken a certain habitude in the person. But things which they learn in age, because their senses be weakened, are easily lost and forgotten.  
¶ Why do men say, that to grow fast is a figure of short life?  
Because the humour that causeth the growing, as it is easily enlarged, even so it soon consumeth.  
¶ Why do Cranes set themselves in array, when they prepare to fly?  
To trouble themselves the less in flying.  
¶ How cometh it, that unhorned beasts have not teeth on both sides?  
That cometh for lack of the matter or substance which causeth the same  
¶ Why be sodden stones more heavy than other?  
It may be because the fire hath rendered them more solid & better compact  
¶ Whereof cometh it, that Bees are more fierce than other beasts?  
Because they are of nature dry, and be void of excrements and other superfluities.  
¶ Why do not fat things soon corrupt?  
Because they be replenished with air.  
¶ Why do trees that grow in marshes die so soon?  
Because they are of great moisture, and do receive little nourishment.  
¶ Wherefore can not fire endure, except it be continued and nourished?  
Because of the great vehemency and impetuosity of his heat.  
¶ Why did not nature create birds to go upright accordingly as she did man?  
Because they be void of reason and have no care of heavenly things.  
¶ How chanceth it that Nature gave no wings to man?  
Because man is not created to fly, nor to walk in the air, but upon earth.  
¶ Why do the poulces of young Infants beat so swiftly?  
Because their heat receiveth air without any let, and are again suddenly cooled.  
¶ Why do Dolphins when they appear above water, signify some storm or Tempest to come?  
Because at the beginning of the Tempest there do rise from the bottom of the sea, certain hot exhalations and vapours, which do warm and heat the Dolphins, at what time they mount to seek for cold.  
¶ Why be the poulces of young people more vehement, than the aged?  
Because their complexion is whotter.  
¶ Wherefore do aged people die, as it were without dolour and pain?  
Because all their senses are debilitate and weakened.  
¶ Wherefore hath nature given the Milt to the noblest creatures  
Because they have need of greater respiration and breath.  
¶ Whereof cometh it, that beasts which live partly on the land, and partly in the water, do always bring forth their young ones upon the land?  
Because they are more participant of the earth, then of the water.  
¶ What moved Democritus to say, that the soul was made, and composed of Atomies, that is to say, of things indivisible, as those things be, which we see in the beams of the Sun?  
Because the soul is the fountain and spring of all our actions: and those Atomies be about all other things most apt to motion.  
¶ How cometh it that creatures bred upon the land be strangled in the water, & those of the water be choked with the air?  
Because that land creatures can not breath in the water: and those of the water be ●●uffed up with the heat of the air.  
¶ Whereof cometh it that overmuch fasting causeth thirst?  
Through default and lack of nourishment, whereby natural heat doth extenuate and dry up the body.  
¶ Why doth not fire go out, being covered with Ashes?  
Because the same being covered, hath the nourishment that it requireth.  
¶ What moved some of the Sages to say, 
The doubts of M Girolamo Libanoro.  that death is cold, and without blood?  
Because our life doth consist of heat and blood.  
¶ Wherefore is there more understanding in the head, then in any other part of the body?  
Because the head is as it were the bulwark and chief part of the body.  
¶ Whereof is it that among herbs and plants, some come up and grow of the seed, and other of the root?  
That cometh of their perfection or imparfection.  
Wherefore do herbs & trees continue longer than other creatures?  
Because their nutritive virtue is more lusty, and do easilier found wherewith to nourish them.  
¶ Why is it that the greater the creature is, the longer he endureth?  
Because the greater they be, the hotter they be: and in heat the life and strength consisteth.  
¶ Wherefore can not heaven be subject to corruption?  
Because it is not composed of contrary elements.  
¶ Why doth fear make the heart to beat?  
Because the blood when we be afraid retireth to the inward parts, and hath need to be refrigerated and cooled, which thing cometh by the beating of the heart.  
¶ Why did nature make man high, and straight of stature?  
That proceedeth of his heat, which following the quality of fire, causeth him continually to mount and grow in height: or to the end he might with his hands apply himself to handy work, and hardy exploits.  
¶ Why can little children neither go nor stand upright?  
Through the feebleness of the inferior and neither parts, and by reason of the greatness and heaviness of the upper parts.  
¶ Wherefore are the nights more quiet than the days, and less windy?  
The motion of the air is let by the coldness of the night.  
¶ Whereof cometh it that men of red complexion have more revelations by dreams then other?  
Because they be of Imagination more free and lively.  
¶ Wherefore did the ancients use to drink the blood of those that were called Gladiatores, which were hurt and wounded in the combats and fence plays?  
Because they were persuaded by the Physicians, that it served against the falling sickness.  
¶ Why is bread hard of digestion?  
Because it lieth long in the stomach, besides that if it be not well baked it causeth the livor to fill the veins called by that physicians Meseraiche.  
¶ Whereof cometh it that they which are drowned, at the beginning do sink to the bottom, and afterwards when they begin to corrupt, do rise above the water?  
The body being partly corrupted, hath many open places called vents to receive the air: which breaking the powers, the body becometh very light.  
¶ What is the cause that round eggs do bring forth males, and they which be long, females?  
Because in the round eggs all the virtue is equally divided throughout all the extremities: and in the long egg the virtue is much extended, and less closed, and so less hot than the other.  
¶ Why is not wine good fasting?  
Because it engendereth the cramp, and maketh a man dull and heavy.  
¶ Why do Physicians use to touch the poulse of the right arm?  
Because it is the part that is most hot.  
¶ But wherefore will they not that the patient hold his hand hard closed, nor yet stretched forth?  
Because the Sinews and Arteries be strained, the hand being either stretched or closed.  
¶ Whereof cometh it that Hares have so feeble sight?  
Because the hare is a beast very sleepy, and to much sleep hurteth the sight. Or else it is of to much swiftness: for overmuch swiftness is hurtful to the eyes.  
¶ How chanceth it that the paws of a Bear are better venison, than any other part of his body?  
That cometh of their continual agitation and stirring: for the Bear doth continually walk and beat with his feet.  
¶ Why do Physicians call a disordinate appetite (fames Canina) the hunger of a Dog? 
The doubts of M. Pietro Spino   
Because Dogs are without measure in the appetite of eating.  
¶ Why do Dogs skommer with so great pain?  
Because their bowel and receiving gut is larger at that part where it joineth with the belly, than it is at the place where it endeth.  
¶ Why are they more sleepy that have great heads, than others?  
The greater the head is, the more vapours it comprehendeth.  
¶ Why do Dwarves love to sleep much?  
Because great plenty of humours get forthwith into their heads, which engender in them a desire to sleep.  
¶ Wherefore are they most hungry, that have large and gross veins?  
Because they be of nature dry and adu●t.  
¶ What causeth them that dwell towards the South, to be less subject to the falling sickness, than other people?  
Because they be sound within, and full of heat.  
¶ Whereof cometh it, that the oil of Lentils doth heal the inflammation of the gums?  
Because it is good to take away all hot and burning humours.  
¶ Why doth the edge of a knife turn, when one doth cut wax?  
Because that every agent, in his action is also patient, that is, subject to contraries.  
¶ How cometh the humour in the eye called Glauconia, which is like Crystal, and hurteth the sight?  
Eyes infected with that humour, be like the eyes of a Civet, and doth come of the abundance of the Crystalline humour.  
¶ Why doth Licorise take away thirst?  
Because of his moistness.  
¶ Why is the Liver of a Wolf medecinable for them that be diseased in the liver?  
By reason of a certain secret virtue in the same,  
¶ Why be they more hardy than other, that have hairy breasts?  
Because they have a boiling heart.  
¶ Wherefore is milk evil for the tethe and gums?  
Because of the immoderate coldness.  
¶ Why doth Lettuce provoke sleep?  
Because it engendereth gross humours.  
¶ Whereof cometh it, that lentils and Coleworts be hurtful to the sight?  
That cometh of their crassitude and thickness.  
¶ Whereof cometh it, that by to much eating of lentils are engendered Cankers?  
That cometh of the melancholic blood, which Lentils do engender.  
¶ How chanceth it, that Lions have no marry in their bones?  
Through th'extreme heat of the said beast.  
¶ But why doth the shining and brightness of the moon hurt the head?  
Because it moveth the humours of the brain, and cannot afterwards resolve them.  
¶ Why do some die by to much joy?  
Because the spirits do abandon and forsake the heart.  
¶ Why should men beware of tomuch fasting?  
Because long fasting engendereth a heap of ill humours, and causeth feebleness and loathsomeness.  
¶ Why is vinegar very good for Choleric persons, and hurtful to them that be melancholic?  
Because it refresheth Choler, and drieth melancholy.  
¶ What causeth the eyes to shed forth tears?  
Coldness is thoccasion which naturally doth make thick and restrain, whereby tears do proceed.  
¶ Why have things that be very sweet and odoriferous, a certain spice of bitterness?  
Sweet smells do always search hot places, which commonly are somewhat bitter.  
¶ Whereof cometh it, that things that nourish and increase milk, do warm moderately without drying?  
Because such things do engender blood, whereof milk cometh.  
¶ Why he all nourishing things perticipant with sweetness?  
Because all sweet things be very temperate.  
¶ Whereof cometh it that wine in process of time is of greater heat?  
Because the waterish parts do vanish and avoid.  
¶ Whereof cometh it that some wines wax sour so soon?  
Because in the vintage time they were replenished with superfluous humours.  
¶ Why do men rather use Sorrel then vinegar, against the inflammations of the intestines and Bowels?  
Because that sorrel is more moderate than vinegar. And whosoever is diseased therewithal should not use any medicine, that is sharp or violent, but rather pleasant.  
¶ Whereof cometh it that yellow Choler is always bitter, and the black agre and sharp?  
Heat causeth bitterness, and cold causeth sharpness.  
¶ Why is the Catarrh or Rewine, sometime sweet, sometimes sharp, and sometimes salt?  
Of a certain mixture of the humours.  
¶ Why doth the wild Boar piss before he doth run or fly away.  
To dispatch himself of the heaviness of his urine, the more swiftly to run.  
¶ Wherefore do Physicians give to infants and young children a herb called Abrotonum, in english Sothernwood?  
Because it killeth worms.  
¶ How chanceth it that scorpions do smite & hurt sidewise?  
Because their prick and sting is crooked.  
¶ Why do men wax pale when they be afraid?  
Because the blood flieth away, and retireth to the vital parts.  
¶ Why doth the sea called Mare mortu●m bring forth neither plant nor fish?  
Through the great bitterness of the same.  
¶ What is the cause that a salt thing being heated again, waxeth bitter?  
Bitterness cometh of adustion.  
¶ Why hath the Scorpion venom in her tail?  
Because venom is the excrement of the Scorpion.  
¶ Wherefore did nature make men's ears so eminent standing out, 
The doubts of Georgio Diego Poggi.  and of gristles?  
To be more quick of herring, and to be less grieved when they be hurt.  
¶ Why cannot milk cream or cured being incorporated with honey?  
Because honey with his virtue incisive and abstersive doth let it.  
¶ Why doth not an arter or sinew being cut grow again as flesh doth?  
Because they be spermaticke members.  
¶ Wherefore do the leaves of a Seruace tree fall together at one instant?  
Because he hath no viscous or slimy humour.  
¶ Wherefore is a Bay tree always green?  
Because the heat of that tree is always tempered with humidity and viscosity.  
¶ Wherefore is the female more imperfect than the male?  
Because she is more cold.  
¶ What caused Hipocrates to suffer those that had hot and sharp fevers to drink wine?  
To aid and help digestion, and to strengthen the patient.  
¶ Whereof cometh the Cotidian fever?  
Of the great abundance of the phlegm.  
¶ Why do the herbs called Pener●ial, ditton and Nil cause women to have their flowers?  
Because their virtue and property is to open.  
¶ Wherefore is the meal of beans good for the spots in the face?  
Because it is marvelous abstersive and cleansing.  
¶ Wherefore do we sleep better when we have traveled, then otherwise?  
Because the spirits have then more need to be refreshed.  
¶ Whereof cometh it that sometimes we be laxative and sometimes to much costive?  
It is because of the feebleness of the virtue retentive, or through sharp humour that vexeth and troubleth us, and the cause why we be bound, proceedeth of contrary occasions.  
¶ Whereof cometh the Tertian agues?  
Of yellow choler corrupted.  
¶ Whereof proceedeth the falling sickness?  
Of gross phlegm or rather of a melancholic humour which is retained in the ventricles of the brain.  
¶ Wherefore did nature make the skull of the head gross, thick and hollow?  
The s●ul is gross and thick to defend the brain the better, and hollow that the vapours of the brain might issue out of the same more easily: for the head is a way through the which all the vapours of the body do pass.  
¶ Wherefore is not wine good for them that be growing still in greatness?  
Wine doth strait go into the head, and children in there infancy have the head grosser after the proportion of the rest of the body then in any other age.  
¶ Why do melons & cucumbers cause men to make water?  
That cometh of their great humidity.  
¶ Wherefore is it not good to sleep with the face upwards?  
Because it heateth the rains, inflameth the blood, and not only the blood but the spirits also, which are in the hollow vain & in the great artery.  
¶ How cometh it that trees are more hard and strong of the Northside, than they are of the South and West side?  
Because the North wind doth better harden.  
¶ Wherefore do not those little beasts or serpents that of the Latinists are called Cerastes, 
Cerastes is a serpent which hath horns like a Ram.  breed neither in Cypress trees nor box trees?  
In Cipres trees bitterness & sharpness, & in box trees hardness is the cause  
¶ Whereof cometh the disease which Physicians do call Diabethe?  
It is a disease in the rains, and cometh of the feebleness of the same.  
¶ Whereof proceedeth the sweetness of fruits?  
Of moderate heat.  
¶ Why do old men dote so much?  
Through the great cold that is in them.  
¶ Whereof proceedeth the lasque & flux of the belly called Dissenteria?  
Of biting and sharp humours.  
¶ Why do hearings in so great multitudes leave the Northern, and go to the Western Sea?  
To enjoy the temperature of that climate.  
¶ Why doth eating of the brain of some beasts provoke vomit? 
The doubts of Cavalier Alessandro Da Castello   
Because the brain is oily & swimmeth upon the orifice & mouth of the stomach  
¶ Why is grossest meat given ●uer at supper?  
Because with sleep they make good digestion,  
¶ What is the cause that the pulse commonly called chicha peason, doth provoke Lechery?  
By reason of the saltenes, whereof the hul is participant.  
¶ Whereof cometh it that men to see the better, do close one of their eyes?  
Because the effect and spirits of the one may help the other.  
¶ Whereof doth it come that the higher the Sun is, the lesser is the shadow?  
Because the sun beams do then reverberate directly downwards.  
¶ Why doth the force of wine make some to be eloquent, and some to be dumb, other astonished, and other fresh and lusty?  
That cometh of the diversity of their complexions.  
¶ Whereof cometh it that the leaves of certain trees in some part of Scotland falling into the sea, be turned into ducks and malardes?  
By the secret virtue of the Ocean Sea.  
¶ Wherefore do men make collars of Aumbre for children?  
Because aumbre is good against the sqinance, which is a swelling in the jaws & throat, and it is good also against a disease called of the Physicians Tansille.  
¶ Whereof cometh the Dropsy?  
Of a great cold in the Liver.  
¶ How happeneth it, that we become bald upon the forepart of the head?  
Because that part is dry, and of dryness cometh baldness.  
¶ But why be the hears of the temples grey, sooner than of any other parts?  
Because the Temples are very moist, and full of muscles.  
¶ Wherefore do Physicians think them to be of small capacity that have sharp heads?  
Because the spirits find not the conduits so free and open.  
¶ Why be there no Serpents in Ireland?  
Because that region is nothing waterish.  
¶ What causeth those that have the jaundice, to think honey to be bitter?  
Because of the great c●ller, wherewith they have the tongue and palate infected.  
¶ Whereof cometh it that the meats oftentimes wax sour in the ventricle?  
That proceedeth of the coldness of the Stomach.  
¶ Why is not that air good, which is both hot and moist?  
Because it is very subject to be corrupted.  
¶ Whereof cometh it, that the Aethiopians have curled hear?  
Of the great siccity and dryness of their humours.  
¶ Why be drunken persons commonly cold?  
Because wine immoderately drunken, doth cause cold effects.  
¶ Wherefore is venison more esteemed and praised of the learned Physicians, than other flesh?  
Because it is of good nourishment, and engendereth good blood.  
¶ Why is the white of an egg hard of digestion?  
Through the great coldness thereof.  
¶ How cometh it, 
The doubts of M. Dio●● gi' da Castello.  that such beasts as have no teeth above have a double ventricle?  
To digest the better, and to supply the default that they have by the want of tethe.  
¶ Wherefore do men drink water, and yet it nourisheth not?  
Water causeth the nutriment to spread throughout all the body.  
¶ Why is not the hand hairy within?  
Because the skin is thick and hard,  
¶ Why is Autumpne so unwholesome and full of diseases?  
Through the inequality of his temperature.  
¶ Why be the ears unmovable?  
Because they have no Muscles.  
¶ Why be no remedies convenient to be received, in the greatest extremity of sickness?  
Because nature should be letted.  
¶ Wherefore are baths of sweet water esteemed?  
Because they do heat and moisten, and are good against tercian ague●.  
¶ Why doth the Northern wind preserve things from putrefying?  
Because it drieth much.  
¶ Whereof cometh it, that bugloss tempered and dippeth in wine, rejoiceth him that doth eat it?  
Because it augmenteth the blood, and restoreth the forces of the heart.  
¶ Whereof cometh it, that Peone hanged about ones necks doth heal the falling sickness?  
That herb sendeth certain vapours to the head, which do dry the brain.  
¶ Why be stockdoves better than pigeons of the dove-house?  
Because they have less dung and excrements.  
¶ Whereof cometh it, that Asur colour is pleasant to the eye?  
Because in that colour is a mean of all other colours.  

The doubts of the reverend father Barthol●meo Stephani●  para; how chanceth it, that although Infants be naturally moist, are not for all that grey headed?  
Because that with their moistness, heat is conjoined.  
¶ Why doth a Boar foam at the mouth, when he bremeth?  
Because his cundittes and generative parts be narrow.  
¶ Why doth a tame Sow bring forth more Pigs, than a wild Sow?  
That cometh of the abundance of meat, and of the warmness of the places where they live.  
¶ But why can not Sows give milk, without groaning or grunting?  
sows have little milk, and the same is spread in diverse tetes, and therefore there must needs be great force to draw it.  
¶ Wherefore do we sweat more in the upper parts of our body, then in the lower parts?  
The property of heat is, to ascend, and not to descend.  
¶ Why doth not the dung of wild beasts stink so much as other?  
Because they be dry of nature.  
¶ Wherefore hath nature shaped a brain in living creatures? 
The doubts of Monsignor Labbate L●●●dano.   
Because they might easily receive and comprehend the impressions and imaginations of the things that they smell and understand.  
¶ Why made nature the brain rather cold then hot?  
To temper and moderate the heat of the heart, for the comfort and refreshing of the same.  
¶ Why be our eyes greater in our Infancy, then when we be of more age?  
Through the great humidity & moistness. Whereof in like manner it cometh that we are more desirous of sleep in our Infancy, then in any other age  
¶ How cometh it, that men's eyes do differ so much in colour one from another?  
Of the diversity of the humours, whereof they be composed.  
¶ Wherefore is sodden water better than the cold?  
Boiled and sodden water hath less ventosities and is more ●lighte and subtle, because the earth and heavy substance is separated from it.  
¶ Wherefore hath nature ordained sneezing in man?  
To purge the superfluity of the brain even as by the cogh the milt is purged.  
¶ Why do we sneeze sooner in the Sun, then when we be near the fire?  
Because the heat of the sun, resolveth the humour, and consumeth it not, but the fire resolveth and consumeth it.  
¶ Whereof cometh it that the ears of all creatures do move, except the ears of a man?  
That proceedeth of a certain muscle which is in the jaws, and doth let and hinder the moving of the ears.  
¶ Whereof cometh it that asses do sooner lift up their ears, when it will rain, then at any other time?  
Their melancholic nature causeth it, the like happeneth to many other melancholic beasts to prognosticate of rain: as frogs, dolphins, crows and Cuckoos.  
¶ Why have birds no ears?  
Because they would hinder their flying, for which cause they are created and made, as man is made to travel.  
¶ Wherefore are the waters of marshes and ponds so evil?  
Because they are so phlegmatic, & in summer they do corrupt. In so much as the finest of the water is converted into vapours, & the erthines doth remain.  
¶ Whereof cometh it that they which have hollow eyes do see better, than those whose eyes do stand more outward?  
Hollow eyes have their virtue more fast and better compact, and so they see the better and further of.  
¶ Why do the eyes of Wolves and Cats shine in the night and not in the day?  
The greater clearness doth obfuscate and darken the lesser.  
¶ Whereof cometh it that when we look and behold ourself in a glass, we do immediately after forget our favour?  
The Image seen in a glass doth represent itself to our visible sight very slenderly, and by a certain reflection, and therefore can not long be retained in memory, but quickly vanisheth away.  
¶ Whereof cometh it that man smelleth so little in comparison of other Creatures?  
That cometh of the great humidity of the brain, whereas Ravens and other birds having it dry, are not hindered by moisture, but do receive the smell through the air a far of.  
¶ Wherefore doth that water keep better which is open in the Sun and the wind, then that which is covered and hidden?  
That which is open to the Sun is better purged of all gross vapours, and is made thereby more subtle and better digested.  
¶ Whereof cometh it that Infants are sooner enchanted or bewitched, than they which are greater?  
Of the delicateness and tenderness of their bodies, which are not strong enough to resist such impressions.  
¶ Whereof cometh it that a bird called in latin Rupex, doth fear to behold those that have their gall spread throughout their bodies?  
Because the same bird is sorry for the remedy that she giveth them, for she draweth that sickness to herself.  
¶ What meaneth it that the lee made of ashes of a fig tree, is so good to cleanse things which are foul and spottie?  
That cometh of his nature, which is very abstercive and cleansing, through the sharpness whereof, it taketh away the filth or sweat of our bodies better than any other thing.  
¶ How cometh it that Rue planted under a fig tree, doth grow the better, and taketh better nourishment?  
Because it draweth unto itself the sweetness of the fig tree, or else the fig tree doth draw part of the bitterness of the rue, and so being somewhat delayed it groweth the better.  

The doubts of Monsignor torquate Bembo.  ¶ Whereof cometh it that the fig tree, the laurel tree, the Eagle and the Sea Calf are never smitten with lightning?  
It may be that it cometh of their bitterness and sharpness.  
¶ What caused nature to give us ears?  
It was for no other thing, but that thereby man might hear & judge the difference of voices and sounds. And that by the ears the head might be purged of his choleric superfluity, even as by the nose he is accustomed to be purged of his flematicke.  
¶ But what moved nature to make the lips?  
To th'end that the teeth being of nature cold, should not be harmed with external hurt, or else because that in our talking they might somewhat help and temper the tongue, that it should not be to lavish.  
¶ For what respect was the mouth made?  
Because it should be the door of the stomach, and because the meat should be chawed and prepared for the first digestion.  
¶ What causeth a man to yawn?  
The gross vapours that replenish the jaws, which willing to come forth, constrain men to stretch their jaws: or else yawning cometh of unlustiness, or of being to full.  
¶ How cometh it that the tethe have the sense of feeling, and the same to other bones is denied?  
Because the teeth might discern hot and cold.  
¶ What meaneth it that the tethe do grow daily?  
If nature had not ordained the teeth to grow daily, they would consume themselves, and should be reduced to nothing by continual chawing  
¶ What causeth the teeth to grow again, and the other bones grow not?  
Other bones be engendered and made of the natural humour in the mother's womb, but the teeth are engendered of the nutritife humour, which daily groweth, and so increaseth them.  
¶ Why have birds no teeth?  
The substance of tethe is converted into the bill.  
¶ Why do diverse stutte and stammer?  
Through the great moistness of the tongue or of the brain.  
¶ Why do diverse hold opinion that the tongue of a dog is medicinable, and the tongue of a horse clean contrary?  
The tongue of a dog is full of pores, and by that means it draweth from the wound all viscosity and slimines: Or else there is in it some humour meet to heal wounds by licking, which is not in a horse tongue.  
¶ Why be young people more sharp set & hungry then old men?  
Because they be more hot, and do digest better.  
¶ Whereof cometh the whiteness of the spittle?  
Of the continual motion of the tongue.  
¶ Whereof cometh it that spittle being taken and applied fasting, is good and meet for impostumes?  
Because than it is more subtle, and better digested, then at other times.  
¶ Whereof cometh it that the breath of diverse doth stink although they be but young?  
Of the evil vapours of the stomach: or else of the corruption of the members and instruments of the spirits.  
¶ What is the cause that Lazermen speak so hoarse?  
Because the organs and pipes of their voices are corrupted.  
¶ Whereof cometh hoarseness?  
Of a rheum descending from the brain, which filleth the passage of the longs.  
¶ Why be men's speeches sometimes taken away, when they look upon a Wolf?  
The Wolf hath a very cold brain, which causeth him to have a very heavy head: and when the virtue of the sight doth appro●ce to behold him, it draweth unto it some part of that cold, which being sent to the stomach where the Organs of the voice be placed, restraineth & stoppeth the same▪  
¶ Why do little birds sing, and chirp much better than great ones?  
The spirit of little birds is more delicate and light, then of the great foul, and therefore at every motion they are disposed to sing.  
¶ Why doth the male sing more than the female?  
Because he is more hot.  
¶ What moved Nature to make the neck of bones?  
Because it might the better sustain the headd.  
¶ Wherefore is well water the better, when the well is often drawn?  
Because by the often times drawing, the water hath no leisure to be corrupted.  
¶ Why have Cranes and storckes so long necks?  
Because such beasts take their food and nourishment in deep places.  
¶ Why do Pullet's and hens, their throats being cut, move and stir very long after, which to man doth not chance at all?  
Hens and Pullet's have small and little sinews, whereby the spirits ●arie the longer,  
¶ Whereof cometh it, that some by sleeping wax fat, and some lean?  
They which be of complexion hot, when they sleep do digest all the superfluity of meats the better, whereby they wax fat: But they that are cold, do cool more with sleep, and digest less. There is no doubt but to take unmeasur 〈◊〉 exercise, doth burn and resolve the humours: and that moderate exercise openeth the conduits, and reviveth and wakeneth the spirits, which causeth the nourishment to have his course the better, and by this means nourisheth and maketh the body fat.  
¶ What is the cause, that Barley bread maketh them to be ill colowred that use to eat it?  
That cometh because Barley bread tarrieth no while in the stomach, and hath an abstersive and a cleansing virtue, and so doth suddenly alter and change the digestion, which thing causeth that nature can not with any small nourishment give good collar to any person.  
¶ Why should wheaten bread be both salted and leavened?  
Because that wheat of itself doth stop and is slimy, but salt doth dry, and the leaven rendereth it much lighter.  
¶ Why do they serve fruit after meat, and not before?  
Because that a full belly demandeth sweet things: or else the heaviness of the fruit driveth down other meats.  
¶ What causeth the hears of sickemen to fall?  
Because the nutriment wherewith hear is nourished and entertained, is consumed of the adust and burnt vapours.  
¶ How chanceth it, that diverse have never any beards?  
Because they have the poors so great, that the nutriment which causeth the hear, is vanished before the hear hath taken root, and therefore can bring nothing forth.  
¶ Whereof cometh it, that in old folk the hear of the brows groweth more, then in other members?  
Because in age the bones of the brows be enlarged, and do open the way to vapours.  
¶ Why is the water better, that runneth upon the gravel of sand, or upon the earth (so that it be not stinking,) then that which runneth upon the rock, or upon stones?  
Because that earth and gravel doth cleanse it better, than either stone or rock.  
¶ Whereof cometh it, that the hear waxeth hard & sharp when one is dead?  
Because the hear is no more nourished with the vapours of the body, and because the powers be closed up.  
¶ But whereof cometh baldness?  
Of corrupt gleam.  
¶ Why be men sooner baulk upon the head, then in other parts of the body.  
Coldness of the brain is the cause.  
¶ Why is it that studious and learned men be so soon bald?  
Of the great diminution and weakness of their spirits, or else of great indigestion that causeth ●●eame to abound.  
¶ Why do we sweat more sleeping, then waking?  
Because heat in sleeping is united and joined, which hath more virtue to drive away all superfluous humours.  
¶ Whereof cometh it that Whales, Dolphines', and Sea calves stink more than other beasts?  
Because their seed is more moist and waterish, and more subject to corruption.  
¶ Whereof cometh it that water put into claret wine, doth refresh it more, then if it be put into white wine?  
That proceedeth of the nature of the Claret wine, which is colder than the white, being more earthy. For the white is hotter, and holdeth more of the air.  
¶ Why do we count Rain water to be the best?  
Because it is better fined and sodden in the air, and so more proper and meet to nourish.  
¶ Whereof cometh it, that many are healed of a Quarteine by a sudden fear?  
Like as the quarteyne is engendered by sudden mutation, even so sudden mutation doth drive it away: for by such sudden accidents our spirits be moved, and all their forces awaked.  
¶ Wherefore are those waters better that have their course towards the east, than they that run towards the West?  
Because that by running against the Sun they do ●yne, and wax warm, and do lose of their natural coldness.  
¶ What is the cause, that a beast being with young, doth not care any more for the male?  
Because that her matrix is shut, which doth retain the menstrual blood, and causeth her to lose her lust of the male.  
¶ Wherefore do musicans when they intend to sing, and Advocates before they plead, eat Lekes roasted in the imbres?  
Because that Lekes have a certain slimishe moistness, that cleanseth the pipe of the longs.  
¶ Why do women when they have their flowers, spot their glasses if they look very near them?  
That riseth of the corrupted vapours of the menstrual blood.  
¶ Whereof cometh it, 
The doubts of Doctor Bernardo Schio.  that women have small voices?  
The organs of the voice in women are small and little, and so gathering little air, it must needs cause the voice that issueth forth, to be small and little.  
¶ Whereof cometh it that deaf folk, for the most part do speak through the nose?  
The Organ of hearing hath perticipations with the longs: which is the cause that deafness doth commonly proceed of to great abundance of humours, which remain and soak in the Organ of hearing, and consequently about the longs. And when the longs are charged with humours it cannot well form the voice, which causeth that the deaf person forcing and straining his voice, doth send it to the cundittes of the nose. Therefore if the deafness proceed of repletion of humours, the patient shall speak through the nose.  
¶ Why do Physicians give order, that meats in winter ought to be of a gross nourishment, and in Summer fine and light?  
Because in winter the natural heat flying the called, and retiring into the inward parts, doth cause better digestion. But in summer, heat seeking for heat is disparted, and is not of force to digest.  
¶ Why doth to long watch make the brain feeble?  
To long watthe doth engender and multiply choler, the which by that means doth dry and extenuate us.  
¶ Why be all sweet things stopping?  
Because we take them with to great appetitite: whereby, considering their viscosity and slimines, and that they be not digested, they stop the veins, through the which the nourishment of the members of the body should pass.  
¶ Why be mothers more tender over their children than fathers?  
Because they have had more pain in nourishing them & bringing than up.  
¶ But why cannot the child borne in the eight month live, and the child of the seventh month customably doth live?  
Because the number of seven is a perfect number. If the opinion of the Pithagorians be true.  
¶ Wherefore be the males more higher and greater than the females?  
Because they have in them more heat than the females.  
¶ How cometh it that bruit beasts in their sleep, do not corrupt nor lose their seed?  
Because they sleep not lying upright, or with the bely upwards.  

The doubts of ●. Alexandro Federici.  ¶ Wherefore is it more easy for women to bear upon their heads, and for men to bear upon their shoulders?  
Because that women having a burden upon their heads, have their body right under the burden, and do bear it more easily, being as it were a pillar under a roof. The man contrariwise, having his head of many pieces, and the body more hard, doth bear upon his shoulders.  
¶ Wherefore be steel glasses better for the sight, than other glasses?  
Because steel is harder and doth represent unto us more substantially the air, that receiveth the light.  
¶ Whereof cometh it that vinegar doth stop blood?  
Because the nature thereof is binding.  
¶ Why do women make water, the body bowing, & not men?  
Because their bladder is placed higher than the man's.  
¶ Why have women longer hear then men?  
Because they be more flematike: and the substance which should consume to engender the beard, is converted into the hear of the head.  
¶ Wherefore be women more tender and smooth than men?  
Women do purge themselves of all superfluous humours by the flowers, and so all the substance that might engender hear is taken away: by the same reason women bleed very seldom at the nose, neither are they subject to fistulas nor impostumes.  
¶ Why do those women that be mankind (called of the Latinistes Viragines) less purge than other women?  
Such women be hot of nature: through which heat all their superfluous humours, (which should convert into menstrual blood) are dispersed throughout their bodies by an unspeakable manner.  
¶ Why is that water better that hath his course from the South, then that which runneth from the North?  
The South winds be full of vapours and moistness: and meeting with the Northern winds, which dry, they cause the water to be the better.  
¶ What meaneth it that among birds, 
The doubts of S. Francisco Palaricine.  the males make greater noise than the females: And the clean contrary happeneth amongst men and women?  
Among bruit beasts, the females are of more colder complexion: and amongs reasonable creatures, the woman's head is lighter, and more full of vanities.  
¶ Whereof cometh it that women and little children do so quickly weep?  
Of the great humidity and moistness that is in them.  
¶ Whereof cometh it that among birds the sparrow liveth lest while?  
Because he is to lech●rouse.  
¶ Why do Mulets live longer than Asses or Horses?  
Because they be barren, and do not lose their seed.  
¶ Wherefore be women with child in more danger to miscarry in the first, second and third month, then in the rest of the months that follow?  
Because the infant is most tender, much like to an apple that beginneth to be fashioned, not yet having the stalk strong enough to sustain it.  
¶ Why is the water of the Sea more bitter in summer then in winter?  
That cometh of the heat of the Sun, for it is not to be doubted, but that a salt thing if it be heated again, will wax bitter.  
¶ Why be children borne more safely in the. vii.viii. and ix month, than before?  
The riper that the fruit is, the sooner and easier it falleth.  
¶ Why is the travel of some women greater and more painful, then of other some?  
There be diverse reasons, for sometimes it cometh of the strength of the woman, sometimes according to the proportion of the substance received, sometimes for that the child is dead, which causeth that they can not bow nor turn.  
¶ But why be men children for the most part borne with their head forwards, and females with their feet?  
In Males the superior parts be always greater, and of Females the lower parts of the body be always more gross and heavy than the upper: and so either of them thrusteth forth the heavier parts first, for every heavy thing always tendeth downwards.  
¶ But why are women being with child of a man child, less molested and in better health, than they that be with child of a woman child.  
The male is always more lusty, and beareth himself better, troubling his mother less than doth the female, which is cold and heavy of moving.  
¶ Why do the stones of women remain within their body?  
The want of hear causeth them there to remain.  
¶ Why do we give basel seed to Horses and Asses when they assail the female?  
To provoke and stir natural heat.  
¶ Wherefore be not women hairy aswell as men? 
The doubts of S. Ottaviano Palavicivo.   
Because their spiracles and poors are restrained and stopped through coldness.  
¶ Why doth women's hear wax hoar so soon?  
Through cold, and also because they gather together many superfluous humours, whereby they be more idle than men.  
¶ Why is not wine good for children?  
Because it heateth and moisteneth to much, and filleth the head incontinently full of vapours.  
¶ Why do not women commonly exercise both their hands aswell as men?  
To exercise both hands proceedeth of the force and strength of the sinews and muscles, the which is not in women.  
¶ What thing is the seed whereof we be engendered?  
It is a humour remaining of the fourth digestion. Some say that it is a pure blood coming from the brain, and is sod and made white in the stones. Other say that it is the substance which remaineth of the second and third digestion.  
¶ Whereof cometh it that the matrix of a woman is so lusty and greedy of the seed of man?  
Because therein consisteth her perfection.  
¶ Wherefore are the flowers natural to a woman every month?  
Because that the menstrual blood is venomous: and therefore if it were long retained and kept, it would breed many dangerous diseases in women.  
¶ Why is the same called Menstruum?  
Because it is the due space and course of the moans motion, which is of xxix days and xiiii hours.  
¶ Whereof cometh the sterility and bari●es of women?  
It proceedeth of many causes, either of the coldness of the man, which causeth the seed to be of none effect in generation, or because the seed is waterish and cannot abide in the Matrix. Or else because the sedes of the man and woman be of diverse temperatures, as if the man be melancholic and the woman sanguine: or the man choleric, and the woman flematique. No doubt there must be between the man and the woman a proportion, otherwise the act is of no effect.  
¶ Whereof cometh it that fat women commonly have no children?  
Because their matrix is Lubric and slippery, not able to retain the ●ede. The reason may be also, that the entrance of the matrix of fat women is very strait and narrow, so that the seed can not entre easily or if it do, it is to late, for it is already cooled, and unprofitable for generation, and doth convert into flesh.  
¶ Why is a drunken person cold, the wine being hot?  
Because natural heat is extinct, by the heat of the wine.  
¶ Wherefore have women most commonly the headache, more than men?  
The vapours of the menstrual blood ascended to the head, which causeth the same.  
¶ Why have men more teeth then women?  
Because they are more abundant both in blood and in heat.  
¶ Wherefore do maidens voices change, when their breasts begin to wax great?  
Because the Organs of the voice are then more lose, and less closed.  
¶ Why have women their breasts above their stomach, and other creatures underneath?  
If women's breasts had been placed under their belly (they having but two feet) it would have hindered their going: which troubleth not other creatures that have four feet.  
¶ Wherefore is wine forbidden them that have pain in their sides?  
Because it burneth and sendeth to the sides diverse burnt and adust humours, which increase the disease.  
¶ Whereof cometh it that some women bring forth no daughters, but altogether sons?  
If the seed fall into the right side of the Matrix she engendereth a man child, because the right side is hotter, and there is more heat requisite in the generation of a male then of a female. Or else (as some say) when the seed of the Father surmounteth the seed of the mother, then is engendered a son: and contrariwise, when the seed of the woman surmounteth▪ then is engendered a daughter.  
¶ To what end serveth the Matrix in women?  
It serveth to be the place apt for generation. And it is set in the midst of the woman's body, to th'end to draw more commodiously the menstrual blood from all parts of the body.  
¶ Whereof cometh it that some women bring forth long and lean children, and other some fat and short?  
The Child is fashioned according to the form of the matrix, whether it be long or short.  
¶ Whereof cometh it, that sometimes the child is both male and female?  
The matrix hath as it were seven purses or receptacles to receive the seed, and a woman may have as many children as she hath receptables: but if she should have more, that were a miracle. She hath as it were iii purses on the right side, where the male children are engendered, and iii on the left side where the females are engendered: there remaineth one in the midst where the Hermaphrodites is engendered, that is to say, such a one as is both man and woman.  
¶ Whereof cometh it, that Twins are not so strong as other children?  
Because the seed which should serve to the generation of one, is parted into two.  
¶ Whereof cometh it, that our privy parts are more subject to catch hurt, than the other parts of our body?  
That cometh of the heat and moistness united together, which are the cause of all corruption.  
¶ Wherefore is it taken for an ill sign, when the child crieth in the belly of his mother?  
The crying is a token of some passion: and therefore if the child were well, he would not cry.  
¶ Whereof cometh it that women with child, which use to eat naughty meats, as mouldy flesh and such like, are in danger to be delivered before their time?  
To eat noughty meat corrupteth the seed, and the Matrix can not keep within it any thing which is against the stomicke: and therefore it causeth it to issue forth as a thing unworthy for the sustentation of the spirits  
¶ Wherefore do young women abhor and loath sundry kinds of me●te, sooner than they that be more aged?  
Because that the bodies of young women are more tender and delicate, more open, full of poors, and slender: and therefore they do the sooner take occasion of loathsomeness. Whereas the bodies of aged women are more solid and tough, and are not so soon infected as the bodies of young women.  
¶ How chanceth it, that women sometimes through tomuch joy, are delivered before their time.  
toomuch joy cooleth the Matrix, the which by that means can not retain that which it hath within it.  
¶ Why m●y we see in the water, and not hear?  
We may see in the water because it is a piercing and bright substance, but we can not hear because it hath no poors.  
¶ Why do aigre and tart things cause appetite?  
Because they dry, and so consequently make the stomach more sharp and close, which causeth appetite.  
¶ How cometh it, that we wax dry in eating?  
Because meat draweth unto it the moistness of the body, as it were a sponge: the body then being dried, becometh thirsty.  
¶ Whereof cometh it that vinegar quencheth thirst?  
That cometh of the coldness of vinegar, which quencheth the heat of the body, and so consequently the thirst.  
¶ Wherefore is there no fatness in the tongue?  
If the tongue were fat and not spongy, it could not so well taste.  
¶ Wherefore do we hear better in the night, then in the day time?  
Because the day time is full of bustling and noise, yea even through the beams of the son which move the air: but the night is quiet & stil.  
¶ How happeneth it, that if the veins be cut which are behind the temples, the party becometh barren?  
The sperm or seed cometh from the brain through the veins, which are about the temples, which being cut, the way also is cut, so that the seed can not descend into the genitorie parts, which remaining void of seed, causeth barrenness.  
¶ What is the cause that the Bee dieth, by pricking with her sting?  
It is because she can not draw back again the point without hurting herself, or bursting her belly.  
¶ Whereof cometh it, that fasting spittle is good to take away spots of the body: and not spittle after meat?  
Because the spittle after meat is full of great moistness, and is partly gross, by reason of the meat which is mingled with it, in such sort that it can not so well cleanse as the other.  
¶ Why doth the smoke of brimstone make the hear white?  
Because it drieth up and purifieth the gross matter which is dispersed among the hear.  
¶ Why be not children nor such as be gelded, hairy?  
Because humidity aboundeth in them, and choketh up the natural heat, not suffering it to cast forth any vapours which might engender either hear or beard.  
¶ How happeneth it that man only doth become bald? 
The doubts of S. Nic●lo Madru●cio.   
Because he is of a more rare composition and matter, less fleshy, and consequently more meet and apt to be dried.  
¶ Why doth a man wax bald first upon the head?  
The head is a member more moist than all the rest, wherein are united a great number of phlegmatic superfluities, and therefore the same sooner waxeth hard.  
¶ Why be the waters of Marshes and of ponds unwholesome?  
Because they be continually corrupted with modde and filthiness, and having no manner of motion do soon putrefy.  
¶ Why do girls in their mother's wombs grow no faster, and being brought forth do grow and become great sooner than boys?  
That proceedeth of the heat in the male, and of the coldness in the female.  
¶ Wherefore be women more heavy when they be young with child, then when they be great and have gone the most part of their time?  
Because that the woman can not then so easily nor so well consume the humours whereof she is full, as when the child is form, which aideth her to consume them.  
¶ Whereof cometh it, that blood shed or powered upon the ground, doth so soon wax thick?  
That cometh of his great aquosity and waterishness.  
¶ whereof cometh it that he which sleepeth soundly, dreameth very little?  
Because that then all the senses do accord to do their duty, and do not wander hither and thither for to provoke dreams,  
¶ Why is the south-west wind so sweet and pleasant?  
Because it is temperate, neither to hot nor to cold.  
¶ Wherefore hath the wind (called Cecias) East and by North the power to draw the clouds unto him?  
Because that his motions are round.  
¶ How cometh it that wine drunken after a rotten or perished apple seemeth bitter?  
Because that all rottenness is bitter.  
¶ Wherefore do men bleed so often at the no●e?  
Because the nose hath more participation with the brain, than any other member.  
¶ Whereof cometh it that neither the blood of a heart, nor of a Camel doth commonly wax thick?  
Because it is more gross and more earthy than any other blood.  
¶ Wherefore is it that neither birds nor wild beasts do at any time feed upon any empoisoned bodies? 
The dubtes of Conte Lodivico Rangone   
Nature hath showed them the force of poison, which is to corrupt those that do eat it.  
¶ Whereof cometh it, that those Creatures which are without heads, for a certain season do not sleep?  
It is because that sleep cometh from the head.  
¶ But why is that water which is soonest hot and soonest could, better than other water?  
Because it is more subtle and more light.  
¶ Wherefore is the well water better, then that which passeth by the mines of Lead?  
Water hath always the nature of the place where it passeth, taking then the virtue of Lead, which is abstersyu● or scouring, it fretteth and hurteth the guts, and thereby must needs endamage the body. The like is not in waters that run by mines of gold and silver, for they comfort the body.  
¶ Wherefore is over great exercise or labour evil for the sight?  
Because it drieth the blood to much.  
¶ Why do some beasts bring forth many young ones, and other not so?  
That is according as they have bellies and receptacles for the seed.  
¶ How cometh it that men sleep better and sooner on the right side, then on the left?  
Because being awake he doth lean and rest more upon the left side then upon the right.  
¶ Wherefore hath Nature made the heads of fishes so great, in comparison of the rest of their body?  
Because they may plunge themselves more easily into the bottom of the water.  
¶ Whereof cometh it that a flower which is bruised, hath not so good a smell, as otherwise?  
Because the earthy part is by that means mingled with the sweet smell, and so doth alter it.  
¶ How chanceth it that figs which are sweet and tender, do nevertheless cause tooth ache?  
Because they cleave to the gums, through their viscosity & ●limines.  

The doubts of the prince of Salern●.  ¶ What meaneth it, that Goats be evermore in an Ague?  
That proceedeth of their extreme heat, which is nothing else but a very Ague.  
¶ Why do we esteem goats milk to be better for our stomach, than any other?  
Because the Goat taking his nourishment rather of wood & boughs then of grass, causeth his milk to be the more thick and less slimy.  
¶ How cometh it that Cow milk is more medecinable than other milk?  
Because a Cow being a great eating beast, doth feed not only upon grass, but also upon all sorts of green herbs.  
¶ Wherefore is the milk of Sheep sweeter than other?  
Because it is fatter, and albeit that it doth fatten, yet it is noisome to the stomach.  
¶ Why is the blood of a Bull hurtful to them that drink it?  
Because it is very fat and full of threads, and soon waxeth hard, ●●gendring thereby hurtefulnes.  
¶ Why do all beasts refuse to eat of any thing that a Bear hath blown upon, or smelled unto▪  
Because the blowing or smelling of a Bear is pestiferous.  
¶ Whereof cometh it, that among beasts some do sooner follow their dams then other?  
That cometh because some soon, & some late do receive knowledge to do it  
¶ Why be gardens watered either late in the evening, 
The doubts of Madonna Medea Pavona.  or rathe in the morning?  
That the heat of the sun may not suddenly dry them, and consume the moistness of the herbs.  
¶ What is the cause that every sound or voice is more sharp towards the end, then at the beginning?  
Because the voice than waxeth more feeble.  
¶ For what respect be they fearful that dwell in hot countries, and they strong which dwell in cold countries?  
Cold doth restrain and thicken the flesh, which causeth the heat to be better gathered and compact within.  
Why do old men, when they will behold a thing, hold it somewhat far of from their eyes?  
The light of old men is small, gross, and troubled, and hath need therefore to be sharpened: and there must be between their eye and the thing which they will behold some light, to aid their sight, which causeth that they hold a space of that which they would behold and see.  
¶ Wherefore be they that have their eyes rolling and turning and their sight stern, decevors, thieves, and of hot nature?  
Deceit and theft proceed of the subtlety of the mind, and the subtlety of the mind cometh of the subtlety of humours caused of heat, that causeth the eyes to wander, and the sight to be stern.  
¶ Whereof cometh it, 
The doubts of S. Anerigo Sans●uerini.  that if one be drunk with to much green or new wine, and afterwards drink sweet wine upon the same, the wine doth him the less hurt?  
Grene and sharp wine remaineth long in the stomach and doth trouble it, and by his heat pierceth the brain, whereby it doth inebriat man the sooner: but sw●te wine through his viscosity doth stop the cundites, whereby the vapours & fumes of the green & sharp wine should ascend to the brain.  
How chanceth it that the head is worse at ease, when one hath drunk tomuch wine mingled with water, then when he hath drunk to much pure wine unmingled?  
It cometh of this, that the pure wine doth digest better, and so his fumosities do not offend the head, whereas the wine mingled with water, penetrating the substance of the brain, can with great difficulty be dissolved. Thereof also it cometh that they which travel much drink more and be less drunk, than they that be Idle: and if perhaps they be drunk they wax sooner sober.  
¶ Whereof cometh it, that to much drinking of wine doth alter the bellies of those that are melancholic?  
They that be melancholic are dry of complexion, and therefore their bellies being moistened with wine, are more laxative: Or else the wine findeth in the bodies of melancholic persons many undigested humours, whom it resolveth and digesteth through his heat: and being so resolved and digested, he sendeth them to the guts and inward parts.  
¶ Whereof cometh it that they which are lean, do many times die with to much drinking of old and strong wines? And they that are fat by reason of the wine do soon wax lean?  
The slender body hath but little heat and substantial moistness in it. Nevertheless it seemeth strange unto me, that those which be fat, consuming (by virtue of the wine) their natural moistness, can in the end wax lean.  
¶ Whereof cometh it, that the eyes of drunkards do still water?  
That proceedeth of the humours that the wine hath engendered in the brain, whereof feeling itself laden, it sendeth the same again to the eyes, which of their nature are full of poors.  

The dubt●s of Gir●lam● Spagna.  ¶ Whereof cometh it that oftentimes the hears do wax grey by reason of sickness, and do fall away; and being recovered again, do become black as they were before?  
They that do affirm sickness to be a kind of age, which cometh at the appointed time, and that age is a perpetual disease of Nature, have judged well: knowing that in deed they both proceed of the great superfluity of humours which hinder the digestion: which being corrupted through the outward heat causeth the hear to wax grey, but returning to health, and recovering his first strength, the body also must needs chau●ge, whereby the hear cometh again to his first estate.  
¶ Whereof cometh it, that to much vexation and grief brings age?  
Because it drieth: and age is nothing else but a very drought.  
¶ What meaneth it, that they which die of age feel no grief  
It is through lack of heat, which causeth the life to vanish away without pain.  
¶ Whereof cometh it, 
The doubts of Dottore Carretton●.  that the Rainbow is of so many colours?  
That cometh of the mixture of the Clouds, of the air, & of the fire.  
¶ Why are our eyes so movable?  
Because they should not so easily be hurt, with that which happeneth to come before them.  
¶ Whereof cometh it, that Oil swimmeth above any other Liquor?  
Because it is fatter: And all fat things do participate very much with the air.  
¶ How chanceth it, that the Oestriche only above all other birds hath her claws cloven?  
The Oestriche is rather a beast of the earth, than a bird: and his wings were given him rather to help him to run, then to fly  
¶ Why be not fat things soon corrupted?  
Because they hold very much of the air, and the fire.  
¶ Whereof proceedeth it, that most birds do soon assail the eyes?  
Because they see them clear, shining with great brightness.  
¶ Why can not the Diamonte be burnt so well as other stones?  
The fire can not hurt it, by reason of his great hardness.  
¶ Whereof cometh it, that the f●athers of an Eagle mingled amongs the feathers of other birds, do consume them?  
It is by a secret virtue that is given to the eagle's feathers, to have the power to consume all other feathers.  
¶ Whereof cometh it that he that hath the thickest blood, is always most merriest and frolic?  
The blood that is gross and fat maketh the spirits firm and constant, wherein consisteth the force of all Creatures.  

The doubts of S. Ferrat● Martina.  ¶ How chanceth it that some can better endure hungers, than other?  
Because that some are choleric, and other some phlegmatic.  
¶ But what is the occasion that women be not bald aswell as men?  
It is their great moistness: for baldness cometh of dryness.  
¶ Why do divers use to lay chalk to the roots of Chirietrees?  
To make them ripe before their time.  
¶ How chanceth it that the vine and the R●pe or Radish, do not love to grow one nigh another?  
Because they are of diverse natures. For the Rape loveth cold places: whereof it cometh that in Alemaigne they are as big as little children: But the vine loveth those places that be warm.  
¶ Why do not the Elephants and Camels drink, but in puddles or troubled waters?  
Because they are afraid to see themselves in the water▪  
¶ Why doth a man sneeze against the Sun?  
The Sun through his heat, doth provoke the humour that remaineth in the condithe of the Nose, to be open to the air, which causeth sneezing.  
¶ Why do Melancholic people sleep so little?  
Because they have little moistness: whereby few vapours ascend up to the brain.  

The doubts of S. ●io de ●li●bici.  ¶ How chanceth it that they which be but half drunk, do make more sport, and show more follies, than they that ar● altogether drunk?  
The senses of them that be extreme drunken are choked with wine. But they that are but half drunk, have their spirits but a little troubled with the fume of the wine, which causeth those follies which they utter.  
¶ Why doth metal melt better when it is very cold weather, then at any other time?  
Because than the heat is wholly retired inwardly.  
¶ Whereof cometh it that they which have green or grey eyes, do see well, neither in the day time, nor yet in the night: and the contrary chanceth to them that have black eyes?  
Because that green eyes do abound in fire: and the black abound with water.  
¶ Why be those Creatures of short life, that engender very often?  
Because with the Spermatique superfluities they lose much moisture, which is the true retainer of natural heat.  
¶ How chanceth it that the Lion doth so much fear the flame of fire?  
Naturally the fire is hurtful to the sight: and specially to those that are hot and dry, as chiefly the Lion is.  
¶ Why do not Asses engender in the equinoctial time (that is to say, about the midst of March) as other beasts do, but tarry a longer time before they do cover the female Asses?  
Because the Ass above all other beasts doth fear the cold.  
¶ Whereof cometh it that mankind hath the head more hairy, than any other Creature?  
By reason of the great coldness of the brain, and heat of the heart, which panteth continually, and bringeth forth many vapores, which do engender hear.  
¶ Whereof cometh it that the Serpent doth so much fly the herb called Rue, and especially the wild Rue?  
Because the Sarpent is cold, dry and full of Sinews, and the herb Rue of a contrary nature.  

The doubts of Conte Sigismondo Diarco.  ¶ Why are we more hairy before, then behind?  
Because the forepart is more hotter, and more tender: whereby it followeth, that hear cometh forth the sooner.  
¶ How chanceth it, that all gelded Creatures are weaker, than the ungelded?  
Because the strength cometh from the cods.  
¶ Whereof proceedeth it, that when one is hontrie the spittl● is more bitter and salter, then at other times.  
Because hunger augmenteth choler: the which easily turneth into bitterness, by reason of his sharpness.  
¶ Whereof cometh it that milk sometimes doth loosen the belly, and sometimes bindeth it?  
That proceedeth of the diverse qualities which are in Milk.  

The doubts of M. Al●ssandro ●ressino.  ¶ Why are tame beasts of greater moisture, then wild beasts?  
Because they live in a more moist air, and do less exercise themselves.  
¶ But why is the air moister in the Town, then in the fields?  
Because it is less beaten both with the son, and with the wind.  
¶ Whereof cometh it, that most commonly women are fatter than men?  
Because they are colder, and do less labour.  
¶ Why are women less hairy than men?  
Because they are colder, and do avoid by their flowers, all superfluities that might engender hear.  
¶ Whereof proceedeth it, that when a man is in fear, his cods do retire and cling together?  
Because that in fear the natural heat doth abandon and leave the extreme and uttermost parts, and retireth into the inward parts, and taketh with him both the blood and the spirits. And although that heat be placed in the lower and inferior parts, yet nevertheless for that it is retired inwardly, and draweth with it all the moistness of the cods: it causeth that the cods do remain, as it were, retired and clonge together.  
¶ Why have not men so great breasts as women?  
Because they have no menstrual blood: and further, they have no vessel to retain it.  
¶ Whereof cometh it that great Nipples or Teats, are not the best?  
The heat is better enclosed in a little and round Nipple, then in gr●a● teats, where the warmness of the milk issueth out.  
¶ Whereof proceedeth it that between thirteen and foretene years, the Nipples of young maidens do begin to prick?  
Because at that age the menstrual blood beginneth to increase in them.  
¶ Whereof cometh it, that the milk in a woman's breast suddenly decayeth, if she give herself to be immoderate in lust?  
Because the menstrual blood doth not ascend to the breasts to nourish the child.  
¶ Whereof cometh it that those women that are with child of a son, have their right breast harder than the left?  
It is because the male breedeth in the right side: and so the menstrual blood coming to that side, to nourish the child, maketh it more hard and stiff.  
¶ Wherefore hath Nature given unto woman but two teats only, and unto other Creatures more?  
Because other Creatures do bring forth many young ones at once: and women most commonly have but one or two children at the most.  
¶ Whereof cometh it, 
The doubts of Conte Camillo da Castiglione.  that many times women do bring forth their children before their time, through to much joy or mirth?  
Great joy taketh away the heat of the Matrix, which causeth untimely birth.  
¶ But why is the thick and plentiful milk a token of a man child, and the milk that is clear & thin betokeneth a daughter  
The woman being with child with a son, is of greater heat, which thickeneth and maketh the milk to digest: contraryewise the milk of a woman being with child of a daughter, is less digested, by having of less heat.  
¶ Whereof cometh it that the milk of women (which without respect, and at all times be content to be embraced) is not good for children?  
At that instant that the woman is embraced, the best and subtilest part of the milk doth return to the Matrix, and to the generative vessels, and that which is the worst remaineth in the Paps: whereby the child's fare is full slender and thin.  
¶ Whereof cometh it that the milk of fair women is not so good, as of black women?  
Brown women are of hotter complexion, and therefore have their milk better digested.  
¶ Whereof cometh the disordinate desire that women with child have to eat things that are loathsome, most commonly in the first or third month after they be conceived.  
Such is the appetite as the humours be which are within. And because the humours of women with child are corrupted, it is no marvel although their appetite be without reason.  

The doubts of S. Giovan Michas  ¶ Whereof proceed the spots that we see many times in the Moon?  
Of the corruptions of the earth elevated with vapores. Many learned men in Astrology, do affirm that the stars do receive their nourishment from the humours of the earth.  
¶ Whereof cometh it, that they which have the falling sickness do see nothing, although their eyes be open?  
That proceedeth of the understanding which is then (as it were) blind: and the understanding causeth the sight. For the sight is no other thing▪ but a certain power, able to receive and comprehend that which is presented unto us, and to return it again when we will.  
¶ Why do they that are fat live but a little while?  
It is the want of blood, which by fatness is consumed: for the less blood 〈…〉, the more they are subject to heat and cold: and that is the cause 〈◊〉 why they be fructeles and barren.  
¶ Why do Physicians appoint the bread for those that be sick to be first tempered before it be given them?  
The Levaine hath a certain corrupt heat in it, which augmenteth fevers, in such sort that it corrupteth the bread if there be to much.  
¶ Whereof cometh it that the paste, the more it is kneaded, the better it is?  
It is because the liquor, the meal, and the levaine being well incorporated, and the moistness resolved, the bread is more wholesome and better.  
¶ Whereof cometh it that the outward parts of the body are more subject to cold, than any other part of the same?  
Because they are thinner, and further from the heart.  
¶ Whereof proceedeth it, 
The doubts of M. Vincentio Brusantino.  that they which have the ball of their eye great, have not so good sight, as they which have it small?  
Because the virtue of the si●ht filleth better, and is closer in a little ball of the eye, then in a great.  
¶ What is the cause that stripes laid on with rods, do smart more than blows with sticks?  
Because Rods do enter better into the body.  
¶ Whero● cometh it that the herbs Pursline and Lettuce, do first cool and then warm the bodies of them that do use to eat them?  
Until the digestion be made they do cool the body: but the digestion made, they change into good blood, and so increase heat.  
¶ Why was the thing call●d of the Italians Nimphae, placed in the orifice of a woman's matrix?  
To be an Ornament: or rather to keep her matrix from cold, and that it should serve the same as a coverture.  
¶ Why is the Capon better to be eaten then the Cock?  
The Capon loseth not his moistness, because he treadeth not the Henne●●● the Cock doth: and therefore is better.  

The doubts of M. Alberto Schiad  ¶ Whereof cometh it, that they which have the etique fever or consumption, do feel no pain in sickness?  
Every unequal temperature is without pain.  
¶ What is the cause, that a●ter sleep we use to stretch ourselves?  
To drive away evil vapours.  
¶ Why do they that have traveled, sleep better than others?  
Because the spirits desire to be at rest.  
¶ Whereof cometh it that they which are drunk, in beholding one thing, do think that they see two or many?  
That cometh of the continual and sudden motion of the eyes, proceeding of the vapours and exhalations of the wine.  
¶ Why is a Drunkard of better judgement in things that are bitter, eager, salt, and of evil taste, than any other?  
A Drunkard hath his tongue better seasoned with the liquor and sweetness of the wine, and hath more moistness in his tongue, than he that liveth soberly: whereby he may the better judge.  
¶ What difference is there between heaviness in the head, and drunkenness?  
Heaviness in the heed causeth oppilations and stopping: Drunkenness cometh of subtle vapours, which trouble and mingle themselves with the Brain and the vital spirits.  
¶ Why do men judge him that hath a short arm, to be fearful, and of evil disposition?  
As the length and bigness of the arm is a token of heat: even so the short arm doth betoken cold, for the property of cold is to shorten, and restrain. And as of heat proceedeth hardness: so of cold cometh fear. Being then in continual fear left evil should happen unto them, it is no marvel though they think always of some evil.  
¶ Whereof cometh it that they which have gross cheeks, are of dull and hard understanding?  
Gross flesh cometh of gross humours, which also causeth gross spirits, and so consequently dull understanding.  
¶ Why do they rub their eyes that wouldnese?  
sneezing cometh of heat: and the rubbing provoketh heat.  
¶ Why do the Eagles drive away their young ones, before they be tethered or fligge?  
Because that without feathers they be very evil ●auored: or else because they be very ravenous.  
¶ Whereof proceedeth it that most commonly a man doth sneeze twice together?  
Because there be two holes or breathing places in the nose.  
¶ Whereof cometh it that cold water being cast in the face, doth staunch bleeding of the Nose?  
It is because that by that means heat is driven in.  
¶ Why is smoke painful to the eyes? 
The doubts of M. Francisco Codazza   
Because the eyes be of a weak complexion.  
¶ Why do they live longest that dwell in hot countries?  
Because they are drier: and their natural moisture and heat doth preserve them the better.  
¶ Why do we smell a thing less in winter, then in Summer?  
Because the air is thicker, and less movable.  
¶ Whereof cometh it that the urine, the longer it is retained within the body, the worse it smelleth: and the excrement, the longer it is kept, the less it stinketh?  
The excrement the longer it tarrieth in the body, the more it drieth, and is of less corruption. The drive contrariwise, the longer it is retained in the bladder the thicker it waxeth, and more filthy.  
¶ Why doth the hear burn so quickly?  
Because it is cold and dry.  
¶ Why do we cover our heads close in cold weather?  
The head doth wax warm when it is kept close: for by that means the heat is kept in. And the kerchef or hood serveth for the head, as the gown doth for the body.  
¶ Whereof cometh it that they which have their shoulders and neck hairy, be fools and obstinate, apt to do evil?  
Follie and obstinacy proceed of Melancholy, engendered of adust and burning choler. And for so much as the hear of the body and shoulders, cometh by extrem● choler and heat: the choler doth never leave, until it burn with extreme heat, and so converteth into Melancholy. The neck and shoulders be very seldom hairy: but if they be it proceedeth of heat and dryness, which complexion doth easily change into 〈◊〉 Melancholy, and maketh them fools and perverse.  

The doubts of Cavalier Gasuola.  ¶ Why do they not think well water to be good and wholesome?  
Every water which standeth still, and is not heated with the sun is earthy, heavy, and consequently nought.  
¶ Whereof cometh it that Rain water corrupteth so soon, and is noisome both to the voice and stomach?  
Rain water for that it is engendered of vapores, is very subtle, and therefore subject to corruption. Being putrefied, it engendereth corruption in us, and through his stopping, it drieth the stomach, and the pipes or veins of the longs. And although that by digestion the corruption doth diminish, yet the virtue astrictive doth still remain.  
¶ Whereof cometh it that bitter Almonds do keep one from drunkenness?  
Because they dry the body: and will not suffer the veins to be filled, resisting the strength of the wine.  
¶ Whereof cometh it that women be not suddenly drunk, and old folks are incontinently overcome with wine?  
The wine remaineth longer in the stomachs of old people, being dry by nature: even as water doth in a trunk of wood, dry and half putrefied. But women are to cold and moist, by means whereof they do better resist the force o● the wine.  
The end of Natural Questions.   

¶ Moral and politic Questions The. III. Book.  
WHy did the ancients paint Fortune with a double forhedd, the one side bald, and the other hairy?  
The shaven side signifieth adversity: the hairy part prosperity, which we enjoy when it pleaseth her.  
¶ What hath moved many to think the seat of the spirit to be placed in the eyes?  
Because the passions of the spirit do appear in the eyes.  
¶ Why did the Romans dame him hurtful to the Common wealth, 
Every jugerum or yoke is asmuch ground as i yoke of Oxen will plough in a day: It may be termed our English acre.  that would not content himself with vii yokes of land?  
After the Kings were chased from Rome, the Romans desirous to content themselves with a little, to avoid all occasion of Tyranny, assigned to every Roman Citizen vii yokes of Land, and no more.  
¶ Why was it so long before the Romans did plant any Uines?  
Because they foresaw, that wine made them dull, debilitated their sinews, weakened their forces, troubled their brains, and made them have a stinking breath.  
¶ Whereof cometh it that the Persians breath commonly stinketh?  
Because of the diversity of meats, and excess of wines.  
¶ Why did the Romans esteem the men of the country to be more meet for the wars, than the Citizens?  
Because the Peysant and Country man is more accustomed to sleep upon hard places, to endure cold and heat, hunger and thirst.  
¶ Wherefore is he esteemed more villainous and infamous that denieth the thing which is delivered him to keep, than he that rendereth not the thing he borroweth?  
Because there is nothing more villainous than a man to do wrong to his friend, for no man delivereth any thing in keeping to any man, but to him in whom he hath reposed his greatest trust.  
¶ What meant the Romans to have no Bakers in their City, before the wars of the Persians, which was .v. C. and four score years after the building of Rome?  
The Romans esteemed the science of Baking to be but the work of women.  
¶ But tell me I pray you, why had they no Cooks as we have?  
Because they are strong and lusty men, not given to delicates, which maketh men faint and effeminate.  
¶ How chanceth it that the drowned bodies of men do swim upwards, and those of women downwards?  
Nature herself hath a special regard to the honesty of women, desirous to cover their secret places. Whereof I would (it might please god) that women themselves had better consideration and regard.  
¶ Wherefore were the Carthaginians counted deceivers and mockers?  
The situation of Carthage did cause the same. For by reason of the merchandise and tra●ique which they had with all the nations of the world, they were very much used and frequented to trumpery & decept.  
¶ But why were the Carthaginians so desirous, that all their magistrates should be rich?  
Because they thought that the poor man could nor faithfully minister justice.  
¶ What mente many brave and lusty nations continually rather to love war then peace?  
Because war stur●eth men to virtue and valiance, and peace draweth them to Idleness and all kind of wantonness.  
¶ Why have diverse in times passed allowed and commended Flattery?  
Because Flattery setteth forth before our eyes what we ought to be.  
¶ Why doth the vice of Anger daily displease the wise?  
Because it is a spice of Follie and Rage.  
¶ Wherefore ought the virtue of justice to be in Princes commendable above all other things?  
Because it is the mother of all virtue, But what shallbe deemed of that Realm that is without justice, if not a very sanctuary of thieves and pirates.  
¶ Wherefore were they of the Country Campagnia esteemed proud and brave?  
Because of the fertility of the Country, and beauty of their Cities.  
¶ Why be the people of Boetia more than any other counted blockeheddes and Asses?  
Because they eat to much.  
¶ What moved them of Locres to make a law, that whosoever would go about by any law or ordinance to establish some new devise or innovation in their City, aught without remedy (the Rope about his neck) to recite openly before the people the law which he would establish, and the reason wherefore?  
That was to chastise and correct those that love novelties and new devices: for if the law proposed pleased not the people, or was found to be wrongful and unjust, the proposer of that law had no more hurt, but suddenly was strangled. Which ordinance and decree kept the good citizens of Locres more than two hundred years in good estate of common wealth without any alteration and change.  
¶ Why did the ancients in old time arm their soldiers only with the plackard, without any other Armure?  
To cut from them all hope of running away.  
¶ Wherefore did the Ancient above all things desire to die honourably?  
Because honourable death covereth the faults of the life paste.  
¶ What mente the wise continually to join wisdom with puissance?  
That puissance might not be converted into tyranny.  
¶ Wherefore did the ancients say, that their minds and souls were like unto Lamps?  
Because through good instructions they might give light each to other.  
¶ What mente many sinculerly to commend poverty?  
Because it made men industrious and vigilant.  
¶ Why did the ancients ordain, that if there chanced any disorder or murmuring among the soldiers, they should cast lots, to punish a few of them: and that they to whom the lot should fall, incontinently should be dispatched?  
It was to fear a great number, through the punishment of a few  
¶ Why be those that be expert in the art of war always blamed, if they enter rashly into combat?  
Because that the issue of the battles are uncertain.  
¶ Why did the ancients paint the maked of virtue, girded?  
To declare that the virtuous man ought to be diligent in his affairs, and not slothful.  
¶ What meaneth it that women are desirous of revengement above all other creatures?  
Their weakness is the cause.  
¶ Why were the Persians so curious to accustom their children to avoid lying and to tell the truth?  
Because they deemed verity to dwell amongs the gods. And that they ought not to premeditate what to say.  
¶ Wherefore ought intemperance to be avoided?  
Because it bringeth with him all disorder, necligenge, and inordinate life.  
¶ Why do some praise poverty?  
Because she teacheth all good manners, nourisheth and enterteyneth the good spirit, and causeth assurance in man.  
¶ Why is a rich wife to be eschewed?  
Because she doth not content herself with the estate of a wife: but would be mistress, and more than a mistress.  
¶ Why do many desire death: when as for the honour of the same, there never was any altar edified, nor Himpt song in his praise?  
Because it is a remedy for all evils, and an assured port for the dead.  
¶ Why is it better for a prince to be loved, then feared?  
Because fear can not always last nor endure.  
¶ Whereof cometh it that some do love death, and other some fear him?  
Death is fearful to them that forego all things with life. But death is sweet to them that leave some eternal memory of themselves: and hope to go to the place of comfort and felicity.  
¶ Why do men commend dry, hard, and barren places?  
Because such places make men careful, industrious and diligent, which thing no men can bear better witness than the Bergamasques Genevois, Ragus●is and Lucho●s, cities in Italy.  
¶ Why is it said that in giving of benefits we ought to imitate the fertile fields?  
Because they yield more than they receive.  
¶ Why is delicate fare to be eschewed?  
Because it corrupteth good wits.  
¶ Why ought no credit to be given to Fortune?  
Because she is inconstant.  
¶ Why is it not good to follow the opinion of the common people?  
Because they judge all things by their opinion, and not according to the truth.  
¶ Why is age when it approacheth to be feared?  
Because age is sickness itself, and the shop of all infirmities.  
¶ What moved some to give counsel indifferently to avoid the conversation of women?  
Because they be all equally instructed in the school of Malice, as the Comicat Poet Terence affirmeth.  
¶ Why ought a man to beware of extreme poverty?  
Because it destroyeth good wits.  
¶ Why do some desire to become old, and to have no children  
To be the less fearful of Tyrants.  
¶ Why did the ancients ordain that in civil dissensions there should no part be taken with the common people?  
Because there is nothing more disordered, either in rage, or covetousness, than the common people, more impatient in heaviness, nor more dissolved in pleasures.  
¶ Why ought unlawful gain to be eschewed?  
Because the end thereof is not good, neither doth such gain long continue.  
¶ Why do they compare a covetous man to him that hath the dropsic?  
Because he is seldom satisfied, and can not quench the covetous thirst wherewith he is always infected.  
¶ What was the cause of the commandment that we have to honour Princes?  
Because they are on earche a representation and lively Image of God, who governeth all things.  
¶ Why did the Persians make their children to behold the orders and fashions of drunkards?  
To teach them to abhor drunkenness, by seeing the disordinate fashions of those that were drunk.  
¶ Why did the ancients say, that it were much better to fall into the hands of Ravens, then of Flatterers?  
Because Ravens and Crows do eat us when we be dead, but Flatterers do devour us alive.  
¶ Why is it not seemly for a man to praise or dispraise himself  
Because the one is a sign of folly, the other of inconstancy.  
¶ Wherein resteth true Amity?  
In the unity and equality of minds, by following and refusing, loving and hating one thing. Amity is like to the Sun of the world: without which all things are dark and out of order.  
¶ How may a true friend be known?  
By things uncertain.  
¶ Who be they that do least fear death?  
They that least trouble themselves with worldly things.  
¶ What thing getteth friends?  
Good Fortune getteth them, and ill fortune loseth them.  
¶ What difference is there between friendship and hatred?  
The one ought to be immortal, and the other is mortal.  
¶ Which is the best patrimony that man can have in this world  
To be spare and continent in living: and if our goods be not sufficient for us, let us be sufficient for our goods.  
¶ What kind of avarice or covetousness is counted most honest?  
The covetousness of time, when it is employed as it ought to be.  
¶ What is the state of the rich covetous man?  
A continual torment, and an extreme desire to get goods together, with fear of loss of the same.  
¶ How may a man truly term temporal richesses?  
Heaviness of mind, snares, and nets to catch us: and thorns that pierce us through the heart.  
¶ What chanceth to sluggards, and to the slothefull?  
To live barely, and to rest without profit.  
¶ What is the property of Fortune?  
To fear the mighty, and to tread under feet the simple.  
¶ Why have the ancients praised temperance above all things?  
Because temperance increaseth the pleasure that may be had in delectable things.  
¶ Why is the Idle and delicate life to be blamed?  
Because with pleasure it bringeth a thousand sorrows.  
¶ Why did the ancients so much commend the rural life?  
Because it is the mistress of frugality, diligence and justice.  
¶ Why is a jester or Parasite so displeasant?  
Because they have but one song, oftentimes reciting their lies and gests.  
¶ Whereof cometh it that the Egyptians did cut of the skymce before their members?  
To keep them more clean.  
¶ What was the best thing which they of old time thought they had received of their gods?  
Virtue, which is of itself a sufficient reward, in such wise as h● that possesseth it, may esteem himself rich, as enjoying the most special part of all goodness. Fortune giveth place to virtue, and obeyeth her in all points wheresoever she becometh: she can not be rob nor lost, by fire nor by water: she is clear and everlasting: and whosoever dieth for her, can never die, but goeth to eternal glory.  
¶ Who be they that (in deed) are esteemed happy in this world?  
They that can live and dispatch their affairs without danger: and in rest to live in honour.  
¶ Which is the first point to attain wisdom?  
For a man to know himself: and the more difficult it is, the more profitable.  
¶ In what sort should a man behave himself in other men's affairs?  
In such sort as he forget not his own.  
¶ Whilst we be young, what thing ought we most to remember?  
That one day we shallbe old.  
¶ What is he that liveth well?  
He that boasteth not himself thereof.  
¶ After what sort ought the Ignorance of youth to be corrected?  
By the wisdom of the old.  
¶ What is he that is brave (in deed?)  
He that can exalt himself.  
¶ What is the property of a glorious man?  
Rather to abhor death, then to desire life.  
¶ How doth virtue increase?  
Through perils and adversity.  
¶ How may one avoid adversity?  
By patience.  
¶ How should we preserve our goods, and become subject to the inconstancy of Fortune?  
In giving them to our friends, and in making participation thereof amongs those that would us good.  
¶ To whom is poverty noisome?  
To him that suffereth not the same patiently.  
¶ What is the sauce that appertaineth to travel?  
That is Rest.  
¶ Why is Fortune painted blind?  
Because she blindeth her pursuers.  
¶ What thing is very easy to be gotten, and very hard to be kept?  
Good fortune.  
¶ What is he that is free (in deed?)  
He that doth not heastely yield himself to his affection's.  
¶ What is it that maketh an evil man?  
To much Liberty.  
¶ What ought he to learn above all things that desireth to reign and govern?  
To sustain Envy, with great courage.  
¶ What is that which most of all doth overthrow Princes?  
The poison of Flattery.  
¶ How be true Friends gotten?  
With Fidelity and like duty.  
¶ What is that which so seldom is found together, to rest in one person?  
Beauty with chastity, wisdom and richesse, youth and continency, age without jealousy.  
¶ What is that which men call wine?  
It is the death of the memory, poison for man, corruption of beauty and virtue, and the flower of age.  
¶ What is he that can not speak?  
He that knoweth not how to hold his peace.  
¶ Where is it most specially requisite for a man to hold his peace?  
At the Table.  
¶ What is the true Image of man?  
The speech.  
¶ What kind of men is most to be hated?  
Those which use reproach.  
¶ To whom ought not a man to do good?  
Neither to old men, nor to young children: because young children do forget good tornes done unto them, before they come to the age of knowledge: and old men do forget them by and by.  
¶ What manner of life liveth man without learning?  
The life of a dead man, or of such a one that liveth in darkness.  
¶ What things be those that stir us most to virtue?  
The love of glory, and fear of blame.  
¶ How may true glory be nourished?  
By doing much, and speaking little.  
¶ How do common wealths begin to increase and flourish?  
They increase by unity, and overthrow by dissension.  
¶ What is the most expedient remedy in things that we can not recover?  
Utterly to forget them.  
¶ What moved Thales Miletius to say that the gods hard all things. And that all things was replenished with their divinity?  
To make men more continent and better contented with their estate.  
¶ Wherefore did Hieron demand of Simonides what thing God was, and at every time he took a great pause to make him answer?  
To declare that God was infinite and incomprehensible.  
¶ What moved Themistocles to say that he was contented to ●orget all that he knew, and to remember nothing?  
Because the troubles which a man hath in his memory be greater, than the mirths and joys.  
¶ Wherefore is it better, according to the opinion of Themistocles, to give the daughter in marriage to a poor man being honest, then to a rich man of ill conditions?  
Because it is better to marry a man without money, than money without a man.  
¶ Wherefore did Socrates refuse the defence that Licias the Orator had done for him?  
Because it seemed to be to delicate and wanton. And to Philosophers all manly things do appertain.  
¶ Wherefore did Socrates, being demanded (whether Archelaus the son of Perdiccas was happy or not) answer that he had never spoken unto him?  
Because by conference and communication with him, he might have known whether he had been a man learned and of good judgement, de●ing only such men to be happy.  
¶ Which is the shortest way for a man to attain unto glory?  
To be such a one as a man would have himself to be esteemed▪  
¶ What kind of sauce is best?  
hunger.  
¶ What maketh drink to relish best?  
thirst, caused by moderate exercise.  
¶ What caused Solon to say, when he was demanded of Pi●istratus the tyrant, why he spoke so boldly and malapertly unto him, that he reposed his trust in his age?  
Because he cared no longer to live, being so near death.  
¶ Wherefore did not Solon in his Book of laws ordain a punishment for them that did kill their fathers?  
Because he thought no such wickedness could be committed. And so by those laws he would not commit in memory any such thing to his people.  
¶ What is it that maintaineth common wealths?  
Penalty and reward.  
¶ Wherefore would not Anaxagoras, when he was a dying, be borne and carried into his country?  
Because he knew that in all places the way was all one, to pass into another life.  
¶ What mente the same man Anaxagoras to say, when news was brought him of the death of his son. Good news friend ꝙ he, for now I know that my son was a mortal man?  
To declare that adversities do grieve us least, when we foresee that of necessity they must come to pass.  
¶ How chanced it that Gorgias Leontinus never complained that he lived so long?  
Because he had no occasion to complain of age.  
¶ Why did Darius (being constrained to drink of water troubled and infected with dead bodies) say that he never drank of drink that liked him so well?  
Because he never drank when he was a thirst, before that time.  
¶ What sauces did the Lacedæmonians use in their meat?  
Sweat, dust, running, and thirst.  
¶ What is the most pestilent thing that can be in man?  
Love of ourselves, and delight in ourselves.  
¶ Wherefore was king Cyrus reputed and judged of Lysaender most happy?  
Because he joined and coupled virtue with Fortune.  
¶ Why ought anger to be avoided and eschewed?  
Because it is the enemy of good counsel.  
¶ And why Riot?  
Because it is vile and unseemly in all ages and degrees.  
¶ Why ought humane things to be despised?  
Because there is no constancy and steadfastness in them.  
¶ Wherefore is courage of heart so much esteemed: that is to say, constantly to sustain and bear all sorrows and calamities that may chance?  
Because it is not inferior to warrelyke bravery and courage. Whereof many times the very soldier himself hath need.  
¶ Wherefore is equity and justice convenable and meet in a Prince above all things?  
Because it establisheth kingdoms, and maketh Kings to reign.  
¶ What causeth Philosophy above all other disciplines to be so much embraced?  
Because that science teacheth man voluntary, and frankly to do the thing, which other maketh him to do for fear of laws.  
¶ Why ought pleasure to be contemned?  
Because continually she is accompanied with sorrows.  
¶ What meaneth the Swan, when he is near unto his death, to sing better then at any other time?  
By nature's teaching, to declare what benefit we receive by death, which openeth unto us the gate to eternal life.  
¶ Why have the wise men of old time compared our life to a stage play or tragedy?  
For that many times the worst sort of men do occupy the places of the best, as oftentimes we see in such cases  
¶ Why do we hate poverty?  
Because poverty causeth many to wander out of the right way, who rather than they would be constrained to beg and starve for hunger, apply themselves to rob and murder.  
¶ How chanced it in Rome, that women when they were met by their nearest Parents and kinsmen, were kissed on the mouth?  
To know whether they had drunk any wine: For wine was utterly forbidden amongs women as appeareth by Egnacius Metuetinus who killed his wife because she had drunk wine.  
¶ Wherefore is it not good to build Cities near to a river side?  
Because Rivers raise up vapours noisome unto men.  
¶ Whereof cometh it that Saffron and the herb called Foenum Graecum or greek Hay, the more they be trodden into the ground, the better they grow?  
Nature would the same, to signify that rest is necessary, and continual travel not to be meet.  
¶ What moved the ancients to think, that he which did eat▪ lentils had his mind better inclined to rest?  
Because they engender cold humores.  
¶ But why would nature that the Lupine should be turned to wards the son, to do the office of a Dial, by telling the time of the day unto the Country people?  
To serve for a Dial to the labouring man, that he should not trouble himself to look up to the heavens, at such time as he ought to work.  
¶ Why did the Persians use no other pittance with their bread, but the herb called Nasturtium, or water Cresses?  
To declare their frugality and sparenes of living.  
¶ Why did the ancients esteem nothing in their sacrifices to be holy, but that which was roasted?  
To do us to understand that there is nothing worthy to enter into heaven, which before had not passed by the fire of tribulation and grief.  
¶ Why had the ancients so great care, that neither corn nor new wine should be tasted, before the priest had made an assay of the first fruits?  
To signify unto us that we should acknowledge all things that we have to come of God, as the author of all goodness.  
¶ Wherefore was Gold first found out?  
For the destruction of man. Whereof they be so covetous, that they care not to adventure each danger for having of the same, according to the true verse of Virgil the father of poets.  
Quid non mortalia Pettorà cogit Auri Sacra fames.  
¶ Wherefore is Gold so pale?  
For fear of so many dangers and ambushmentes planted by man to recover the same.  
¶ Wherefore did Queen Dido in Virgil, term her second marriage to be a fault?  
Because peradventure the second marriage than was not sufferable: and she was counted a wanton and unconstant woman that could not con●ent herself with the first marriage. Yea and the custom was then to commend with crowns and garlands those women that lived widows to their death, with no less praise, than they did maidens and virgins.  
¶ Why did the ancients despise a man that desired to be to much happy?  
For that to much felicity engendereth forgetfulness, and contempt of God, of honour and fame.  
¶ Why were women forbidden wine in old time?  
Because wine provoketh lechery, and is noisome unto the sense and understanding.  
¶ Why were the magistrates also forbidden the same?  
To th'intent their brain should be good and strong, righteously to determine and judge.  
¶ But why were the Soldiers and men of war defended from the same?  
That by to much drinking they should not sleep, and by that means all occasion of advantage might be taken from the Enemy.  
¶ What meaneth that saying, that fortune doth captivate and blind the understanding?  
That is when one maketh no resistance unto her, but suffereth her to rule at her pleasure.  
¶ Why was Bacchus termed to be a foolish God?  
Because he maketh them fools that taste to much of his liquor.  
¶ How chanceth it that the Thebans represented Bacchus in fine and effeminate apparel, and the Indians did cloth him with manely garments?  
That was according to the manner of the places. For as the country is, so is their custom.  
¶ Wherefore by being conversant with the beautiful and healthy, we be neither more beautiful nor healthy: but by keeping company with just men, continent and modest, many times we resemble their manner and behaviour?  
Because the gifts of the mind we may imitate and follow, but not those of the body.  
¶ Why be rich men most commonly wicked, and those that be good men not rich?  
Goodness seeketh them that be good, in them to fix his sure and long habitation.  
¶ What caused Silvius the Italian poet, borne in Naples, to kill himself?  
Nothing but a leek that he had about him, whereof he could not abide the smell. The like happened to Cornelius Rufus, who was not able to abide a certain corporal infirmity wherewith he was diseased.  
¶ What difference is there between beauty and ill favouredness?  
The one giveth and increaseth, the other taketh away and diminisheth the majesty of the person, which caused Pericles and Hiponax, although they were two worthy personages to be despised, because they were deformed and ill favoured.  
¶ Wherefore did Bupalus and Anterinus most excellent ingravers, hang themselves by the throat?  
Through an extreme disdain conceived for certain sonnets and jambicall verses written against them by the Poet Hiponax, not without desert, wherefore Plato admonisheth that in any wise we should not provoke the displeasure of poets, and the merry Poet Horace merely writing of poets hath this verse. Vatum irritabile genus.  
¶ What moved Socrates at the age of lxx years to give himself to Music.  
Music moveth the virtues of the mind, chaseth away evil thoughts and sweteneth the travel of men.  
¶ What endured Lycurgus the law maker of Lacedaemon to establish Music specially in the field?  
His experience, that Music made man cheerful and ready to fight, lusty to support all disaduenture and danger of the war.  
¶ What made Achilles to be so valiant?  
The observation of the discipline, and instruction of Phoenix and Chiron. For Philip of Macedon was instructed by Epaminondas, Alexander through his master Aristotle, Alcibiades by the diligence of Pericles and Arifron tutors, left unto him by his father Clinia, although he had greatest aid and help by Socrates.  
¶ Why were the Scythians and Thracians the most sober people of all Gretia?  
The ignorance of vice provoked virtue more than all the knowledge of the Greeks.  
¶ Shamefastness either in man or woman, what is it properly?  
The bridle and bit that restraineth their appetites.  
¶ Poesy, what manner of thing is it?  
It is the day watch of virtue, the morning food of a ready wit, the evening banquet of a well disposed mind, and the midnight bell of the studious: which was well experienced in the noble captain Leonidas the Spartan, who being Lieutenant general in the wars against the Messenians, never ceased to peruse and read the works and poesies of Tirteus the Poet.  
¶ What vices blotted the great liberality and patience in adversity of Marcus Antonius.  
Play, Drunkenness, Surfecting, and to much familiarity with his household servants.  
¶ What made julius Caesar the first Emperor of Rome so beloved of his soldiers?  
The not telling and counting of his Soldiers pray, causing every of them to take what he list.  
¶ What moved the Athenians to cause the deeds and acts of Theseus' the first founder of their noble City to be recited, which were written by Caunidias his Schoolmaster, having daily before their ●ies the portraitures and images of Silamon & Parasius?  
The writings of wise men do represent unto us the true images of them of whom they be written, better without all comparison, than colours or painting which have no feeling. The form and facts of whom cannot be so well expressed.  
¶ What moved Polign●tus to cause at his own costs and charges the whole wars of Troy to be painted?  
The ardent desire he had to immortalizate his name.  
¶ Wherefore was Aurelius that excellent Painter in Rome counted to be infamous?  
Because he mingled Hores and drabs among the heavenly Goddesses, so far was he enamoured with their Mere trix.  
¶ Why would not Agesillaus in any wise suffer himself to be counterfeited?  
Because he would leave behind him after his death his deeds & facts to serve for his image & connterfaite, which in very deed do more divinely represent the affections of the mind then portraitures of corporal Phisnogmies  
¶ wherefore was Philip of Macedon esteemed a man of so little brain  
Because he spoke much and many times to small purpose.  
¶ Which is the most honest excercise for a Prince?  
Reading, after he hath ended his other exercises which made the Poet Homer to bring in the God jupiter, who making a feast, caused the victory that followed in Ethiopia, had against the Giants, to be song in verses to Apollo. Alcinous also king of the Pheacians used the like. Queen Dido in the feast that she made to Aeneas, caused jopas upon his Citron, to sing the course of the Stars, and the beginning of the world.  
¶ What was the cause of the great estimation of Pyrrhus' King of Epirus?  
The eloquence that he had learned of Cicneas: together with the great liberality and magnificence that he used towards them that assisted him in his enterprises.  
¶ Why is it so much requisite to choose a good nurse for the child  
Because the body doth not only receive the substance of the milk, but the spirits also do feel it.  
¶ Whereof cometh it that the Romans did not see their children, until they were of the age of vii years?  
Because they would not that they should come home to them, before they had learned to honour them. The French men were more diverse, for they would not see their children until they were estrong to handle weapons.  
¶ Why did they forbid their children the company of Ruffians, jesters, babblers and all such ribalds?  
To th'intent they should not learn to give themselves to dishonest pleasures, and to forget the good nature wherewith they were endued, which in the end would be the destruction both of their body and soul.  
What ought the tales and communications be that are had with children?  
They ought to have some semblance of truth: and above all things they must not be fearful unto them, nor superstitious.  
¶ Why were the pensions received of princes, abolished in many Cities?  
Because there is nothing the doth sooner corrupt the person than gifts: for they engender great suspitio in them, that do receive them. Demosthenes for receiving of bribes of Arpalus king of Persia, was chased out of Athenes.  
Why were Coriolanus and Themistocles so much against their own country?  
For the ingratitude of their citizens, who denied them both their due honours. Cesar also because his country men denied him his well deserved triumph, became enemy to his country.  
¶ Why was Cato of many men counted a fool.  
Because he rather chose voluntary death, then to yield himself into the hands of Cesar, who sought no other thing of him but friendship, and was meant to pardon him all his injuries past.  
¶ Why did Scipio take such heed of going rashly to the skirmish and combat?  
He knew well that by his nativity, he was appointed to be general of armies, and not a simple soldier: wherefore he behaved himself according to the Majesty of that office, and not like a private soldier.  
¶ Why was Demetrius reprehended, when he desired to have the surname of him that had broken the first rank of his enemies?  
The true title of a prince is rather to be just then mighty: and ought rather to resemble God by virtue, than the Lion by force.  
¶ Why did Plato refuse to reduce the common wealth of the Cirenians into good order and discipline?  
Because the abundance of riches had made it to licenceous.  
¶ Whereof came it the Marius, Viriatus, & Ventidius Bassus were so excellent in arms, & did suffer so patiently the labours of the wars?  
The one was a labourer, the other a shepherd, & the third was a horskeper, whereby all three were used to great travel, to pain, to heat and cold, and to, sparenes of life.  
¶ Why would the Capadocians never be without a prince▪  
Experience did teach them how profitable it was to be under the governance of an other.  
¶ For what cause was Solon esteemed a fool?  
Because, being pursued of Pifistratus the tyrant, he loved rather to beg throughout the world, then to tarry with Croesus' king of Lydia, who would have given him part of his Realm, to the intent he might justly and virtuously govern, which by his advise he thought that he might attain.  
¶ Why would the Aetheniens never become subject to any Prince?  
Because from their childhood they were accustomed to live at liberty.  
¶ With what goodness ought he to be endued that doth reign and govern?  
He ought to exceed his subjects in bountifulness, so much the more as he doth surpass them in degree and honour.  
¶ What is the true duty of a Prince?  
To make his subjects to live quietly and godly, which thing he can not do, if he himself be not good, just, and virtuous.  
¶ What difference is there between the equal and just Prince, and the Tyrant?  
The one useth th'office of a man, the other of a beast. The Prince serveth as a father to his subjects: the Tyrant devoureth them.  
¶ How may a Tyrant assure himself in his Tyranny?  
By putting to death those that are the chiefest and most noble. Such was the council of Thrasibulus to Periander, & Tarqvinius superbus to his son.  
¶ Why be men naturally afraid to rebel or encounter with a Prince?  
Because that (after the mind of Hesiodus) the Prince is established by God.  
¶ Think you that God hath any regard of things to come?  
There is nothing more certain. Romulus testifieth the same, being rescued from the water, and nourished with the milk of a wolf: Abydos nourished with the milk of a Hind: and Cyrus of a Goat,  
¶ Is it any marvel then although the Persians did worship them as gods?  
No truly. Moreover Homer and Hesiodus do affirm, that principality and government is a gift proceeding from above, given unto men, thereby to know the power of God.  
¶ What is the nature of a liberal man?  
It is not only to give for the relief of the necessities of others: but also to give liberally, and with a free heart.  
¶ How did the ancients by figure and painting represent the good success and end of all things?  
They made an Image, holding in the right hand a cup, and in the left hand an ear of wheat with a poppi●● signifying thereby that he is well satisfied, that contenteth himself with the fruits of the earth.  
¶ Wherefore was the gratitude and good remembrance, that Eschines had towards his schoolmaster Socrates, so well commended?  
Because he gave himself to serve him, and a greater pleasure he could not do him.  
¶ Whereof cometh it that Crassus, being in the beginning very covetous, became in the end so liberal?  
Through the great importunity of beggars, that never suffered him in quiet  
¶ Why was it said that Alexandre had conquered kingdoms, and that Anaxarcus kept them?  
Because that Alexander desperately (for the sorrow that he had slain Clitus his great friend) would have killed himself, and so have lost at one instant, the glory of so many victories, had it not been for the great admonishions that Anaxarcus the Philosopher gave him, which preserved him from killing himself.  
¶ Why did Alexandre use always to carry the Iliads of Homer about him?  
Because by reading the facts of arms of the ancients, he learned the policies of the wars, which encouraged him the more to the desire of wars.  
¶ Of what disposition ought a sufficient Ambassador to be?  
Brave, eloquent, and wise. For it is commonly said, that the prince is known by the Ambassador.  
¶ Why did the Romans call their Ambassadors which went to treat of peace with the navy, Caduceatores.  
Of the Caduceum of Mercury, which was a rod that he held in his hand: signifying thereby, that the same rod was a mean between them that fought, and the author both of peace and war.  
¶ What was the cause that Nicomedes king of Bythinia, instituted the Romans to be his heyers?  
In token of remembrance of gratefulness to be towards them, being by their aid, after he was chased from his estate by Mithridates' king of Pontas, reestablished in the same again.  
¶ What is that which maketh a Prince wicked?  
To think that it is lawful for him to do all things, and that all wickedness is sufferable, having power to do what he list. His great wealth and abundance may be also the occasion, and flatterers, evil ministers, and cruel men of war, such as attend about his person.  
¶ Which is the hardest thing for him to do?  
Dioclesian the Emperor said: to know perfectly how to use himself in his kingdom.  
¶ Why are Civil wars so greatly to be contemned?  
Because he that hath the upper hand doth not only what he liste● but also they which take his part do the same.  
¶ Why be Princes esteemed like unto God?  
As God considereth the affection of man: even so the liberal and magnanimous Prince ought to consider the heart and power of him that doth him service.  
¶ Why was the liberality of Zeuxis reprehended of the ancients?  
Because he gave, to receive twice the valour.  
¶ Why did the ancients say, that it was no need to offer either gold or silver to Saints?  
Because Saints are not covetous and a●ericiouse, as men be.  
¶ Why would not certain of the ancients, have the yma●es of their gods to be in Marble, or other stone?  
Because they are tractable and pliant to our prayers and requests: wherefore they deemed it blasphemy to judge them to be hard hearted.  
¶ Whereof proceeded the custom that the kings of Persia had, to give gold and silver to all women that they met: and to men darts and arrows?  
Gold and silver is convenable to women: and weapons to men.  
¶ Why did Plato in his laws forbidden that any god should be made, either of gold or silver?  
Because he deemed those metals to be the very poison of the world.  
¶ Why did the kings of Persia use to reward women that brought forth many male children?  
Because they filled the country with soldiers, which served for the preservation of the same.  
¶ How was Caes●r healed of the falling evil?  
By sobriety and abstinence from wine.  
¶ Why have many wise men studied to be obscure in these writings?  
To astoyne dull wits at the first sight, thereby to encourage the studious to search the mysteries and secrets of the same.  
¶ Whereof cometh it that the most notable learned men, if they chance to err, do wander in more heinous errors, than those that be but meanly learned?  
Because they trust so much to the excellency of their wit: and so following their own fantasies, most commonly be deceived.  
¶ Whereof cometh it, that if a wise and well experienced man do give himself to unrighteousness, in that vice he surpasseth them that are of less experience?  
That justice is most cruel which needeth defence by force of arms.  
¶ Which be those that be wise men?  
They that are not inclined to sin.  
¶ How long is it lawful for a man to desire to live?  
So long as a man is out of hatred and necessity.  
¶ Where ought true pleasure to be sought?  
In ourselves, and not in other.  
¶ Why is moderation so much commended?  
Because it increaseth pleasure.  
¶ Why did Epaminondas make so little preparation in a feast that he made for certain Ambassadors?  
To declare that they that can both be rich and suffer poverty, may hardly be corrupted with money if it be offered.  
¶ What made Alcibiades to be banished out of Athenes?  
The envy of the Citizens.  
¶ What was the cause that Abatonius being so poor, was made a king?  
His singular goodness which wise Alexander knew right well.  
¶ Why was Hipparchus esteemed secretary to the Gods▪  
For the great knowledge that he had in the course of the stars.  
¶ What is most to be feared in a City?  
Hunger.  
¶ How may a man enrich himself?  
By forsaking his appetites.  
¶ How may we live joyfully?  
By putting our trust in things that never shall have end.  
¶ How should a man be master over himself?  
By amending that fault in himself, which he espieth in an other.  
¶ What ought they to eschew that are in prosperity?  
Hatred.  
¶ What is the property of a wise man?  
To apply well his time.  
¶ Where lieth the felicity of man?  
In the quiet state of the mind.  
¶ What manner of thing is humanity?  
It is a virtue joined with good affection: or rather, a benevolence mixed and tempered with dexterity.  
¶ Why were the Romans accustomed in their base court to place the cabinet of the graces?  
To declare that the office of man is, to aid and pleasure one another.  
¶ What manner of thing is mercy?  
It is an affection of the spirit, joined with humanity.  
¶ How did Lycurgus bring his Citizens to humanity?  
By provoking each man not selfe, but to do all things for common profit as Bees do.  
¶ Who be they that have been excellent in humanity?  
Alexander the great, and after him Scipio and Cesar.  
¶ Why was Cato reprehended of Inhumanity?  
Because he loved disagreement and descension within his house: thinking by that means, to profit the better.  
¶ What thing is facility?  
It is a virtue, which easily maketh a man to enter friendship with others, and doth long maintain the same.  
¶ What did Antonius pius the Emperor, to make himself every day better than other?  
He took aside the wisest of his familiar friends, and asked of them what evil was spoken of him: and if he perceived that any evil was spoken of him justly, he amended.  
¶ What be they that were excellent in facility?  
Philip, and Alexander his son: well showing the same to Dimocrates the Architect.  
¶ What is faith?  
It is such a godly virtue, that all other virtues without the same, is nothing. Without faith wisdom is folly, Temperance is displeased, Force is impatient, and justice is turned into cruelty.  
¶ Of all the Ancients who was most excellent in that virtue?  
Sextus Pompeius, son of Pompeius the great, Alexander & Scipio.  
¶ What thing did obliterat and blot the virtues of Brutus?  
The treason that he used against Cesar.  
¶ What is friendship?  
It is a mutual benevolence of two or more, proceeding of a certain semblance in manners.  
¶ Can it not be otherwise described?  
After the mind of Pythagoras, it is a certain agreement of Nature equal between two.  
¶ amongs the ancients, who was most excellent to get friends?  
Alcibiades: but he could not keep them.  
¶ What is to be required in friendship?  
Asemblable will, grounded upon virtue.  
¶ How many kinds of amities be there?  
Plato maketh three: that is to say, Natural, Civil, and Hospital▪  
¶ What is Piety?  
It is the honour that first we ●we unto God, then to our Country, and afterwards to our parents and Magistrates.  
¶ What is the office of Piety?  
To make the person amiable towards his parents and kinsfolks, and towards his country.  
¶ Who were excellent in that virtue?  
Many: but above the rest, Metellus, surnamed Pius, after him were these three, Decius, Ptolemy Ariobarsanus and Seleucus.  
¶ And who were they that were contrary to that virtue?  
Nicomedes, which killed his father, Darius, Ptolemy Philopater, and Ptolemy called Phiton.  
¶ Which is the true friendship?  
After the mind of Epicurus, that which is civil, for it is always joined with pleasure.  
¶ Civil amity, can it be perfect amongs more than two.  
That is very difficult: for the conditions correspondent to such friendship are seldom to be found: for as Plato saith all things ought to be common.  
¶ Why did Nature make man naked and unarmed?  
Nature having made man wise, hath given him means enough, whereby to arm himself at ●is pleasure, & to use at one time sundry kinds of weapons.  
¶ Whereof cometh it that tall men commonly are not wise?  
The length of the body cometh of great moistness and heat: but dryness engen●r●th wisdom in man.  
¶ Whereof proceedeth it that judges and advocates are more reverenced of their Clientes, the Physicians be of their patients?  
The gain and hope of Clientes dependeth upon the judges and Advocates: but the hope of the sick dependeth not only of the Physician, but rather of God.  
¶ Why did the ancients call the falling evil, the disease 〈◊〉 Hercules?  
Because Hercules was subject thereunto.  
¶ What is the office of a thirsty man?  
To remember that which is past, and to think upon that to come.  
¶ Why ought a man rather to choose loss, than dishonest gain?  
Because the evil chance of loss is but for a time, but the other endureth for ever.  
¶ How may a man live godly?  
To think every day to be the last day of his life.  
¶ Why should a man take more care for his soul, then for his body?  
Because the perfection of the soul maketh the imperfection of the body: and the beauty or force of the body maketh the soul never the better.  
¶ Where lieth the seat of our life?  
In wisdom, Strength, and magnanimity: for there is neither wind nor tempest that can shake them.  
¶ What difference is there between diligent and curious?  
Such as is between religious and superstitious.  
¶ What difference is between affection, and good will?  
Affection is a general inclination of the spirit, which induceth a man to love: and maketh him sorry, if there chance any thing evil unto him whom he loveth. But good will is showed when, being moved with affection, we endeavour ourselves to show pleasure unto them whom we love: in such sort that good will is the effect of the affection.  
¶ How shall a man know them that are wicked?  
By the example of the good.  
¶ How shall the virtue of man be known?  
By adversity: as gold by the fire.  
¶ What was the cause of the renown of Sim●n of Athens?  
His being so curtuouse and gentile, that he caused those beasts to be buried that made him to win the prize of the games of Olympus.  
¶ What made Pericles infamous?  
His great ingratitude & inhumanity, to suffer Anaxagoras his schoolmaster to die for hunger.  
¶ What moved Photion to help them that were wicked?  
Because he knew the good had no need of help.  
¶ Why did the Romans eat and drink openly before the gates of their City?  
To take better occasion to give meat to them that did want.  
¶ Whereof cometh the custom, that kings and Princes cause their Trumpets to be sounded when they go to dinner?  
To give warning to the poor to come & take part of their magnificence & liberality: and in many common wealths the same custom is yet observed.  
¶ Why did Alexandre lay his Treasure in the Temple of the Sun?  
To keep it safe: for at that time holy things were had in such reverence, that all things were safe that were committed and laid in the same. For that cause calisthenes laid in the Temple of Inno his daughters do wries to be kept.  
¶ What caused the victories and the great sloughter that Leonidas of Sparta and Themistocles made against Xerxes and his people: and what was the cause that in the end Xerxes was slain by the means of Artabanus?  
Because he had violated and polluted the holy things, and spoiled the Temples, The like happened to Brennus in the Temple of Apollo: and Antiochus, because he would have sacked the Temple of jupiter.  
¶ What is Religion after the minds of the Philosophers?  
It is a virtue so coupled with godliness, that it can not be loosed or separated  
¶ Who were they that the Philosophers called religious, and which superstitious?  
The religious were they which applied their study in the service of God: the superstitious were they that prayed incessantly for the health and long life of their children.  
¶ Whereof cometh it that a man understandeth one thing, and doth another?  
Because of contrary things we be wont to attain like knowledge: ●● because the mind attendeth to many things, and the sensual appetite but to one. But man most commonly liveth by reason, & beasts after their appetite.  
¶ Whereof cometh it that man above all creatures is proud?  
Because he doth somewhat resemble god: and being tamed above all other beasts, by the knowledge that he hath of many things, comprehendeth by his wit all sensible things, and by the spirit all things intelligible.  
¶ Wherefore is a plurality of Princes evil, & not to be suffered?  
All that which may be done by one, is better done, then when it is done by many. Moreover if a kingdom be turned into Tyranny, the tyranny of one is more sufferable, then of many: and to be short, the reign of one is the best.  
¶ Whereof cometh it that we love better to be counted an honest man, then to be so in deed and have an evil report?  
Man alone is capable of honour, and therefore each man desireth to seem to be good, and every man would avoid the travel that bringeth man to goodness, albeit without the same virtue can not be in man.  
¶ From whence came thee, custom not to name the new borne before the seventh day?  
Because they esteemed the child at vii days of age to have escaped the danger.  
¶ How chanceth it that in the beginning of sitting at the table to eat, a man careth not how near together he sitteth, and at the end of the meal he loveth to sit at ease and at liberty?  
When a man is hungry he careth not for order, for in eating we represent a Pyramid, which cumbereth little room.  
¶ Why did the Egyptians, desirous to live chaste, eat no salt?  
Because through the heat thereof it provoketh Lechery.  
¶ Why doth Homer call salt a divine thing?  
Because it giveth taste to all meat, and preserveth the same from stinking, and hath a force and virtue generative.  
¶ Wherefore be we afaird to pass through a churchyard?  
Because it representeth our end.  
¶ Wherefore did the Greeks feign that there was a god that blamed all things?  
To declare that there is nothing perfeçte.  
¶ Wherefore was Hannibal so hated of the Romans?  
Because he kept no fidelity, and despised all things touching god & man.  
¶ What moved Ptolemy king of Egypt to ordain the Roman people to be the tutors of his son?  
Because he knew the Romans to be faithful.  
¶ How was the common wealth of Sparta so long time maintained?  
Some imputed the cause to the magistrates, which knew well how to command, some to the people because they knew how to obey.  
¶ Who was the cause of the great victory that the Lacedæmonians obtained against the Iliryans?  
The presence of their king, which was but a child, persuaded thereunto by the counsel of their priests.  
¶ Why were the Athenians so unfortunate in wars?  
Because they gave charge and authority unto many.  
¶ Wherefore did the Mossones a people of Asia, keep their servants tied and as it were daily locked up?  
To cause them to die for hunger, if they did any thing that was not honest. For which cause Alexandre chastised them very rigorousely.  
¶ Wherefore did the Athenians establish this law, that if a bond man were set at liberty, and showed himself unkind to his master, he should return again into bondage?  
To declare how unnatural ingratitude is.  
¶ What caused the kingdom of Persia so much to flourish?  
Xenophon saith that it was the great love that they bore to their king.  
¶ What thing is hardest for a man to do?  
To be secret. Which Philippides affirmed, when he besought Lycimatus his great friend not to reveal his secrets.  
¶ Why did Plato so much refuse the liberality of Dionysius?  
If Dionysius had been always night unto Plato to give him somewhat, Plato would ever have refused it.  
¶ How ought a man to use Hospitality?  
Indifferently, neither to much nor to little. Which Homer affirmed, when he ordained that a traveler by the way, if he would not tarry, he should not be pressed to tarry, but if he would, that he should have good cheer made unto him.  
¶ What order is to be observed in helping of men?  
Massurius Sabinus the Lawyer resolving this doubt, saith: that first we be bound to defend the pupils that be committed to us in government & charge, until they be come to age. Secondly to defend and help our gests and such as be lodged in our houses. Thirdly, those whose ●utes and causes we take in hand to maintain.  
¶ Who amongs the ancients were the most excellent in Hospitality, and contrariwise the most nigardes in the same?  
King Massimissa, Scipio the great, Nicomedes, Cecer, Anaximenes and Theophrastus used great hospitality. And contrariwise, Timon of Athens, Flavius of Luques, and many other had the same in contempt.  
¶ What is that which is called Concord, and wherefore was it so called?  
Concord is kin to amity. And like as amity engendereth love between two or many persons, even so concord keepeth the people tied and united in good peace. And concord was so called, by reason of the concordance and union, wherein she knitteth and bindeth the hearts of the people, as the Queen and Mistress of all good works.  
¶ Wherefore was Domitian the Emperor so hated of the Roman people?  
Because for the least fault committed, he condemned the doers to cruel death.  
¶ What was the cause of the great victory that the Greeks had against Xerxes Mardonius and the Persians?  
The union of the Greeks, like as their disagreement was the cause of their overthrow: even as discord overthrew Carthage, and all the Princes of Heliesponte.  
¶ Wherefore was it written before the gates of the temple of Apollo at Delphos: Know thyself.  
To induce us to know that spark of divinity which God hath placed in us, whereby we know that God hath done all things.  
¶ Wherefore is it said that there is nothing that may better resemble the kingdom of heaven, than the state of a Monarchy?  
Because there is but one god, which alone doth reign & govern all things.  
¶ Of what sort of men ought a Prince to be chosen in a common wealth?  
He ought to be noble of blood, he ought to be virtuous, rich, and puissant in arms.  
¶ Do you think it to be requisite that a lieutenant general of an Army ought to be, not only valiant and wise, but also happy and fortunate?  
I think doubtless that he ought to be fortunate. The ill fortune of Pompeius may very well avooche the same.  
¶ What is the principal duty of a good Prince?  
To seek means that his people be well instructed.  
¶ What was the cause of the evil ends of Sardamapalus and Nero.  
The number of Flatterers in their Courts, ●esters, Parasites, Bawds, Whores, Ruffians, & all sorts of people disposed to vice, where the wise and grave were expuised and driven away.  
¶ What was the cause of the magnanimity of Pyrrhus' king of Epirus?  
The good council and eloquence of Cyneas his Schoolmaster, who by reason of his eloquent orations, forced very many cities rather to render themselves freely, then by any force.  
¶ Why would king Cyrus that Xenephon should be always in his company?  
To give him council in th'affairs of his Realm. For Xenephon was not only wise, but also valiant and well instructed in the deeds of war.  
¶ Wherefore would Alexander the great that Onoficrates should always accompany him in the wars?  
To enroll and register his acts and deeds.  
¶ Whereof ought a prince principally to take heed?  
Not to change his bounty and goodness for any occasion that can happen, ne yet to incline his cares to flatterers.  
¶ Wherefore did Tigranes the king of Helesponte ordain that they which did talk unto him, should kneel upon their knees with their arms stretched up?  
To declare that he had all power & authority over their bodies & lives.  
¶ What is the chiefest cause of a prince's overthrow?  
Flattery, more than force of arms.  
¶ What is he in deed that may truly be called happy in this world.  
The virtuous man of mean wealth.  
¶ Whereunto serve richesses?  
To make the mind quiet and content without which contentation there is no happiness or felicity in this world. But how can he be in rest and quiet that hath not wherewith to buy his bread?  
¶ What caused Alcibiades to be so hardy contrary to the nature of the Athenians?  
His Nurse Amilca, which was a Spartan woman.  
¶ What moved Diogenes coming from Sparta and going to Athenes, to say: that he came from men and was going towards women?  
Thereby he reprehended the delights of Athenes, which made them effeminate and womanishe.  
¶ Which is most requisite either that the Soldiers should defend the wall, or the wall the soldiers.  
It is better that the Soldiers should defend the wall.  
¶ What is the poison of friendship?  
Flattery.  
¶ What manner of nurses ought they to be which are to be chosen for princes children?  
Fair, well conditioned, sage, discrete, pleasant, courtuouse, amiable, chaste, healthy, and of good complexion, eloquent, their speech fine and net, that the child may learn to pronounce well.  
¶ What is the surest guard of a prince?  
The good will of his Subjects: For that Prince is unhappy which for the surety of his person had need of sorts and diversities of guard and watch.  
¶ What is justice?  
The honour and glory of them that do the same, and a great benefit unto them, upon whom the same is executed.  
¶ Whereby shall a man know when a Prince beginneth to be a tyrant?  
When forcibly he draweth unto him the service of his people.  
¶ What cau●ed Theseus to be so valiant?  
The great fame and renown of Hercules inflamed him, to make his name immortal.  
¶ How may a man be like unto God?  
In doing good to many indifferently, and not to one alone.  
¶ Why do the Aethiopians which be on this side the river Nilus adore and worship two gods, that is to say, one immortal and the other mortal?  
They think that the immortal God doth work all things, and the benefits which we receive ordinarily, they believe to come and proceed of the mortal God: As the notable Cosmographer Strabo doth declare.  
¶ What is the greatest shame that we can receive?  
To be surpassed in honesty, courtesy, and humanity, by those which be 〈◊〉 inferiors.  
¶ How did Philip king of Macedon gain and win all Gretia?  
By gold and silver more than by force of arms, for he was wont to say, that there was no fort or castle, were it never so inexpugnable, but he would take upon him to subdue it, if so be an Ass laden with gold were able to enter the gates.  
¶ What kind of Tragedies ought we not to read?  
Those which contain nothing else but things that be proud, cruel, and full of inhumanity. But those we ought specially to read which be honest and full of grave sentences, interlaced with pleasant talk, as the Tragedies of Euripides and Sophocles be.  
¶ Why ought we indifferently to read all kind of poets?  
Because with a marvelous sweetness of language, they intermeddle the Graces with the Muses: whereof it came that Aelius Comodus, the Emperor was so far in love with Martial that he termed him to be his Virgil.  
¶ Are men to be commended for their corporal beauty sake?  
No: But for their virtue, wisdom, counsel, and force, which declare what manner of minds they have within.  
¶ What difference was there between the Greeks and the Romans in making of their Images?  
The Greeks made theirs naked, the Romans clothed or armed according to their estate. The wise man in a long gown, & the soldier armed. as Horatius Cocles in a goodly armure, and Accius Navius that excellent Soothsayer in a long gown.  
¶ Of whence sprang the infamy of Perillus he being such an excellent maker of images and pictures?  
Because he applied all his cunning in making of a Bull of brass, therewith to please the cruel mind of Phalaris the tyrant, wherein were roasted and executed those whom it pleased the tyrant, that the cry of the executed person within was like to the lowing of a Bull. But he was well paid for his labour, for the Tyrant marking that execrable devise, caused the said Perillus to taste the first fruits of his workmanship.  
¶ Whereunto serveth Music?  
To exercise the mind, as the fence play, and dancing are proper exercises  
¶ What was the cause that Pericles did obtain victory against Nicias?  
The knowledge in Astrology. For Pericles foreseeing an eclipse of the Son advertised his people thereof. But Nicias having no knowledge in the said science, was with his Army very sore troubled and appalled.  
¶ What caused Driopas the Athenian to establish this law: That whosoever had conceived any evil opinion of God, should have his head cut of?  
Because there is no worse thing then to have an evil opinion of him, which hath made and maintaineth all things.  
¶ What manner of thing is Religion?  
It is the true knowledge of gods own service.  
¶ Wherefore did Alcibiades reject all kind of Music, saving when he was at the Table at his meals?  
Because Music provoked him to conceive delight, familierlie to talk at the Table.  
¶ A strange Question, whereof I would fain be resolved. One Stesichorus lying in his cradle, a Nightingale lighted on his mouth, and song upon the same?  
It was a presage that Stesichorus should prove an excellent singer.  
¶ What profit bringeth Music to him that hath delight in the same?  
It sharpeneth the spirit, not only to know the harmony of the voice, but also it maketh the person to have a better judgement to indite either in rhyme or prose.  
¶ What is true Philosophy?  
The knowledge of goodness, and how to live well.  
¶ How many parts hath Philosophy?  
Three, whereof one consisteth in the knowledge of the universal nature of things, the other in the knowledge of man, and the third in mutual talk. Which parts be well allowed by the Philosopher Plato.  
¶ How happened it that Numa Pompeius being a man of mean state and conditions, arrived to the degree of one of the Roman kings?  
Religion was the cause, in such wise as all that he spoke and said, by reason of his holiness, was thought to proceed from the goddess Egeria, with whom he lay, as the Romans held opinion.  
¶ Wherefore was Tullus Hostilius another of the Roman kings, soudenlie strooken with a flash of lightning?  
For that he made not his sacrifices to jupiter, in such devotion and ceremonies as did appertain.  
¶ For what occasion were Uirgines in old time more esteemed, than they be at this present?  
Because they were supposed to be endued with the spirit of prophesy, which manifestly did appear by those maidens called Sibillae.  
¶ How chanceth it that Virgil hath praised Aeneas▪ with this Epitheton. In signem pietate virum. Commending him only for his piety towards the Gods?  
Because Religion and piety contain in them all kind of virtues.  
¶ What caused the poets to use so many fictions and inventions?  
To allure men to abandon their barbarous conditions and brute behaviours, and to turn themselves to virtue and her exercises.  
¶ What was the cause of the death of Ci●na?  
Because he was cruel towards his soldiers, and constrained them to fight perforce and by compulsion.  
¶ What is Patience?  
A voluntary sufferance in things difficult, for love of honour and profi●  
¶ What is constancy?  
It is a virtue which conserveth good counsel, and maketh a man persever in honourable deeds.  
¶ What is Opinion?  
It is a stay fixed either in deed or word, which maketh us obstinately to follow our fancy, although it be without reason: only to be superior in all controversies.  
¶ What is justice?  
After the mind of the Ancient poets, it is a celestial virtue powered down from God into our spirits, that we might the better honour, love and sanctify him as author of all things: and therefore Princes were, for good respect, called of Homer jupiters' scholars.  
¶ What is the property of justice?  
To love and honour God above all things: and our neighbour as ourself.  
¶ How many kinds of justice be there?  
Four, that is to say: Divine, Natural, Civil, and judicial.  
¶ Of what things is the world governed?  
By reward and punishment.  
¶ What is divine justice?  
It is that which maketh us to acknowledge god to be our creator, the beginning and end of all things, and him of whom all creatures receive life, without participation of mortal things.  
¶ What is natural justice?  
It is all ways one in all men, and varieth nothing through the diversity of Regions and Nations: being always convenable to Nature. And as divine justice showeth the duty towards God; even so natural justice is subject to the satisfaction of nature. The disciples of Socrates affirmed that natural justice is a knowledging of good & just things, and agreeable to natural reason: which thing whosoever doth use, shall become good of himself.  
¶ What is Civil justice?  
It is appertaining to a Prince or magistrate: whose office is to provide that the people be well ruled and governed, and that no harm be done unto the place whereof he hath the rule.  
¶ What is judicial justice?  
That consisteth in being reasonable to all men, and to discern the iu●●e 〈◊〉 the unjust.  
¶ What is properly the nature of a wicked man?  
To be hard, cruel, and unwilling to receive good counsel, to rejoice at other men's evil, to suffer no man patiently, to be angry to hear them to be praised, such as not only have done them pleasure, but also those which be utterly unknown unto them. Such were Pirron, and Eraclitus Philosophers, Timon of Athens, Marius, Coriolanus, Photion, Lucius Crassus, which was slain by the Persians, Cato, Scipio the great, and Caligula.  
¶ Why were A●hilles and Sylla reprehended for their victories  
Because they were cruel and insolent towards their Enemies, when they had overcome them. The contrary did Cesar, Alexandre, Hannibal, An●onius, & Aegesilaus: all which were greatly praised for their victories.  
¶ Before whom is it lawful for a man to vaunt himself of well doing?  
Before the valiant, or before them that know him not, or have small knowledge what virtue is.  
¶ Why was Mete●lus despised?  
For being to much desirous to have surpassed Sertorius: to whom notwithstanding he was no● comparable in valiance.  
¶ How ought a man to use the goods of Fortune?  
That they may become subject to man, and not man to them: following the verse of Horace.  
Et mihi res non me rebus, submittere conor.  
¶ Whereof proceeded the feigning of poets, that Mars was armed with Diamonds?  
To declare that a prince ought to be strong, not in body, but in heart and courage.  
¶ What is the property of a good Captain?  
To be gentle, politic, wise, and witty: not to be discouraged in hard fortune, nor inflamed in prosperity. Such was Hannibal. See a further description hereof in the xxiiii Novel of the Palace of pleasure.  
¶ From whence came the great renown that in old time the Cimbrians, and Celtiberians achieved in the wars?  
Because they esteemed the bed of honour to be in the wars: and had rather slay their own children, than they should be thrall and taken of their enemies.  
¶ What was the cause that Scipio being but young, obtained such great reputation that in his youth before ripe age he was made one of the Tribunes or governors over the people: and received the state of a Councelour, and was sent into spain in the place of a Consul?  
Because he was esteemed very holy and religious, in such wise as the dogs which were set to keep the gate of the capitol, would never ●aie at him for all their fierceness.  
¶ Why do some praise Anger?  
Because it doth commonly accompany courage.  
¶ How many kinds of Amity be there?  
Three, that is to say: profitable, honest, and delectable.  
¶ Why was Dionysius expelled by the Locr●nces?  
Because he being courteously received of them, in the time of his v●nishment, vse● dishonest orders towards their wives.  
¶ Why did Amphitryon give his son Hercules to Euristeus  
To teach him to fly the voluptuousness of the Thebans, and to accustom him with honest labour, by following the virtues of Euristeus.  
¶ Whereof proceedeth the difference between one man & another  
By digressing from Philosophy. I say, that it riseth through the travel of the soul, when it passeth into our bodies, descending from God through the Lodiaque, and the white Circle. In which passage all souls take their affections, and do participate with all the natures and motions of each Sphere and star, according to their aspects.  
¶ What is Choler?  
It is an anger, soon come, and so●e gone, proceeding of a feeble heat,  
¶ What is taken of the Planet Saturn?  
Reason, eloquence, and understanding, as of jupiter force of doing, of Mars boldness, and of the heat of the Son feeling and opinion, and so forth▪  
¶ What is hatred?  
It is an anger that hath taken root.  
¶ What is discord?  
It is a frowardness and anger coming of hatred, which maketh men rebellious to the common wealth: which in deed, is the destruction of all humane things.  
¶ What is Concord?  
It is a virtue, which in short time, maketh small and weak things to grow, as Salu●t saith. Concordia paruae res crescunt.  
¶ Why be Flatterers esteemed worse than those that are false?  
Because the false man doth but deceive only, but the Flatterer corrupteth men: and therefore the Athenians punished Flatterers by death, as Timagoras was.  
¶ What was the cause that Antigonus lost the most part of his kingdom, and was constrained to make peace with the Romans?  
Because he gave more ear to Flatterers then to Hannibal, that gave him profitable counsel.  
¶ Why did Scipio the great refuse the title of most mighty, which the Spaniards had given him?  
Because change of Title, is a token of inconstancy, more convenient for women than men, which made Cesar returning from Alba to Rome, to refuse the name king, and conceived hatred against Uitellius the father of Uitellius the Emperor, because at his return home out of Syria, he kneeled down to do him honour.  
¶ Why would Caesar never have respect to the safety of his person, although that his friends daily did counsel him thereunto?  
Because he did less esteem the danger of death, than life in continual fear: agreeing therein to the saying of the Poet. That it were better to be destroyed at one blow, then doubtfully to attend the hazard of Fortune.  
¶ What moved Titus the son of Vespasian, to pardon two gentlemen, who, not being content to speak evil of him, had also conspired to depose him from his Empire?  
His good nature: knowing besides that Empires and kingdoms come from God, and be bestowed upon them whom his goodness pleaseth to appoint.  
¶ What is the office of a good Prince?  
To do well, and not to care who speak evil of him.  
¶ Why had Epaminondas no regard to be revenged upon them that spoke evil of him?  
Because he knew that such patience proceeded of the great courage of the heart.  
¶ What was the cause of the death of Sardanapalus?  
His evil life, his lasciviousness with women, and the little justice that he used.  
¶ Why was Marcellus created Consul of Rome, with Cato that died at Utica?  
To the intent that by the gentle and good nature of Marcellus, the severity and rigour of Cato might be moderated.  
¶ What caused Nero, to cause the malefactor incontinently to be dispatched of life.  
His natural cruelty. The contrary rested in Cesar, for reward whereof, in th'end he received hurt.  
¶ Why is dominion or rule so weighty a matter?  
Because it is impossible to please all men.  
¶ Why would not Caligula the Emperor, hear the accusation of any person.  
Because he would that no man should hate him.  
¶ What induced Dionysius to give over his good nature, wherewith he was endued at the first, and to become cruel at the end?  
The mocks and cavillations of his subjects, who mocked him for his looking a squint, and for the grossness of his body, which is a notable example to beware of jesting and backbiting of princes.  
¶ Why did Photion of Athenes blame Demosthenes, because he spoke evil of Alexander, although he was enemy to their country?  
Because that Photion, like a wise man, knew that it served for no other purpose but to prick Alexander forward to make war against them. Mennon for the same occasion wounded one of his soldiers saying: I give thee wages to fight with Alexander and not to speak evil of him.  
¶ How chanced it that Nevius that excellent Poet, was imprisoned by the Triumuiri at Rome?  
Because he was a great Slanderer, specially of princes: wherefore he was constrained, when he was delivered out of prison, to make two comedies, as it were for an honourable recompense: whereof the one was called Areolus, and the other Liontes, wherein he unsaid again all that ever he spoke before.  
¶ Why was Sisithcus the Poet driven out of the Theatre by the Athenians?  
For writing against them that gave themselves to Philosophy under the discipline of Cleanthes.  
¶ Why did the Magnesians crucify Daffitas the Grammarian upon the mount Thorax?  
Because he did speak ill of many, specially of Lysimachus their prince and dear sovereign Lord.  
¶ What is virtue?  
It is a perfect and entire reason, which followeth the minds of the wise, and procureth them to shun and avoid vice.  
¶ What is Avarice?  
A disordinate appetite, a cupidity insatiable, a disease which infecteth the person, making man vile and effeminate. But after the opinion of the Stoics, Plato declareth that he which desireth to be rich, must give over his appetites and heap no treasure together. Other Philosophers affirm, that covetousness is a disease that poisoneth the body, and maketh the mind effeminate, and can never be recovered.  
¶ Why was Acchius the king of Lydia slain?  
For his extreme covetousness, which caused him to make taxes & new imposts upon his people, to gather together much treasout. Wherefore inthende his people did cast him into the river Pactolus, which is full of fine gold, to th'intent he might glut himself with gold, after which he so much thirsted. The self same vice of covetousness was thoccasion of the death of Crassus, who was slain by the Persians.  
¶ What is liberality?  
To use richesses indifferently, that is to say, to spend neither to much nor to little: so that it is as it were a mean between Covetousness and prodigality.  
¶ Why was Scopas of Thessalia so much contemned of the wise men in his time?  
Because he counted himself happy, for that his counting house was full of those things that neither profited himself, nor yet any other.  
¶ What is it that maketh a man happy?  
The bridling of disordinate appetites.  
¶ Why did Piso reprehend the liberality of the Emperor Otho?  
Because he gave not his riches, but threw them away. Virtue casteth nothing away, Virtue usurpeth nothing of any other man's, Virtue hath need of nothing.  
¶ Who were they that were counted infamous in Rome?  
They that spent their goods upon dishonest things: and they which did take fines to enrich themselves by unlawful means.  
¶ What was the cause of the evil name of Sylla?  
Because he grew very rich in short time, which made him to be suspected of bribery.  
¶ Why did Plato say, that to live quietly in a City, both richesse and poverty ought to be expelled?  
Riches maketh a man proud, and poverty induceth him to evil.  
¶ Whereof cometh it that Caesar was once blamed for his liberality?  
Because being but a private man he used disordinate expenses, unmeet for his degree. And it is to be noted, that that which is Prodigality in a private person is magnanimity in a Prince.  
¶ How did Nicias obtain the favour of the people?  
By spending and giving his goods liberally: although he was not very much commended of the wise. Alexandre was greatly praised for despising of worldly goods, esteeming his true richesses to consist in his trendes.  
¶ Which are lawful richesse?  
Those which are well gotten: and such as d● serve us, and not we them.  
¶ What is anger?  
It is a certain boiling blood, burning in desire to be revenged upon him with whom a man is offended, & is always accompanied with wrath.  
¶ What difference is there between anger and wrath?  
The one consisteth in the will, the other in the deed: and the one may be without the other, even as a man may be drunk, and yet notwithstanding is no drunkard: that is to say, accustomed to be overcome with wine.  
¶ Why did the Romans ordain, that when their Armies did prepare to encounter, certain bands should make haste to give the onset, and therewithal should utter certain vehement cries?  
To astoine the enemy, and to encourage their own soldiers to fight more fiercely.  
¶ Of what age ought he to be that is first trained in the wars to make him perfect in the art of warfare?  
The younger he is, the more perfect he shallbe in warfare: as witnesseth Hannibal, who at the age of ten years followed his father Amilcar in the wars. Scipio took upon him to be a soldier at xvii years of age.  
¶ amongs the ancients, who hath best deserved the name of a good and valiant captain?  
I am of the opinion of Antigonus, who judged Pyrrhus to be the hardiest captain that ever served in the wars, and most happiest, if fortune had suffered him to live out his tyme.  
¶ Why was the camp of Mars at Rome, appointed hard by the River of Tybre?  
To th'intent after swea●ing and exercise of arms, the youth to wash away their sweat and dust, should entre into the River, not only to bathe themselves, but also to learn to swim, a thing so necessary in a soldier, as Alexandre repented himself of nothing so much, as for that he never learned to swim.  
¶ What causeth Idleness?  
Cato said that by doing nothing, men did learn to do evil.  
¶ From whence came the great hardiness wherewith Horatius Cocles was endued, when he sustained such a fierce assault given by the enemies upon the wooden bridge of Tybre at Rome?  
Because he could swim. And by the same means Caesar escaped from his enemies in the wars at Alexandria. Sertorius also used the same, passing the river of Rodanus.  
¶ Why did the Romans erect an Image of Claelia on horseback, and not otherwise?  
Because they flying from king Porsenna, she feared not to pass through the River of Tiber on horseback. Or else as some say, because she being sent back again by the Senate of Rome to Porsenna, she presented him a fair Horse richly garnished.  
¶ Why did Lycurgus make the maidens of Sparta accustomably to run and wrestle naked?  
To make them the stronger to abide the travel of child.  
¶ What ought a man chiefly to ask of God, according to the mind of Philosophers?  
Good Fortune, after a man is endued with understanding, how to use the same.  
¶ What manner of thing is it to be very just?  
To have the knowledge of divine and human things.  
¶ What is the most grievous disease that may happen unto a Prince?  
To love Flatterers.  
¶ Why did Agammenon the king, desire rather to have in his company, ten Nestor's, than ten Aiaces?  
Because the man that is wise, is rather to be desired then he that is hardy. For that occasion Antigonus desired always to have Zeno with him, to give him council concerning the affairs of his Realm.  
¶ What books ought princes to read, that they might learn to be good?  
Those that give them admonishment of their duty: for no man dareth speak unto them that thing without great fear, which they may find in writing.  
¶ What was the cause of the great friendship of Lisimac●us towards Philippides the Comical Poet?  
Because he did not flatter, which is many times the property both of a Poet and of a courtier.  
¶ What is pleasure?  
A recreation of the spirit, provoking man's mind to think to enjoy any thing, although not grounded upon reason: and therefore it is always an enemy to virtue.  
¶ What is joy or gladness?  
It is a motion of the spirit, proceeding of a certain opinion of a thing which we hope to enjoy, and therefore is vn●emely for a man of great estate, because it troubleth the mind, and causeth it to pass the limits of reason.  
¶ Is it requisite then to rejoice with measure?  
Yea: chiefly to have respect to the inconveniency that might happen by to much mirth: as it chanced to those two Roman women that thought their children to have been dead in the journey of Cannas, which afterwards sou●denly returned safe contrary to their mother's expectations, and as it happened to Chilo, who died through to much joy.  
¶ To what thing ought a man to have most regard?  
To virtue, then to his health, after that to honest pleasures, and finally to richesse.  
¶ What is prodigality?  
It is a perturbation of the mind, diminishing virtue: which consisteth in spending extraordinarily and without order of reason.  
¶ What was the cause of the death of Apisius, that wrote so diligently of cokerie?  
He killed himself with nothing else but gluttony.  
¶ What is Ambition?  
It is a troubling of the mind, so vehement, that it consumeth the heart and spirit, with great desire to attain to glory, dignity, and honour.  
¶ What is it that a man ought to covet in this world?  
All things that are honest.  
What is assurance?  
It is a virtue proper to high and lofty minds, which approacheth night unto confidence: And the property of that virtue is, to make a man always ●oke with a bold and merry countenance, not studying or taking any care for aught that may chance: and properly it is a tranquillity of the mind, whereunto Photion greatly exhorted Alexander the great, but in vain.  
¶ What is Magnificence?  
It is a virtue proper only to princes: because it consisteth in great and hard things, and great expenses,  
¶ Who is he that worthily may be called liberal?  
Aristotle saith, that it is he which spendeth his revenue in good order, and upon things descent.  
¶ Is there any difference between liberality and magnanimity?  
Great difference: although they seem to be but one. He that is liberal, ought to have respect how much he doth spend, what that thing is worth that he buyeth, and above all things that he do not exceed in expense of his Revenue. The magnanimous and honourable without any care for public expense, hath respect only how he may do some great and valiant enterprise.  
¶ amongs the ancients who hath been most excellent in valiance?  
Cesar: And for that cause, Marcus Bibulus, who was companion with Cesar, in the office of Edilis, was wont to say that it chanced unto him as it did unto Pollux: because, like as the temple dedicated to Ca●●or and Pollux, was called only the temple of Castor: even so all the valiance that Cesar and Bibulus used together in the time they were collegnes in that office, redounded only to the honour of Cesar and not of Bibulus.  
¶ Who was the most excellent amongs the ancients to acknowledge and recompense a good turn done unto him?  
Pyrrhus: of whom it is said, that he was thought to have died for anger, that he had not time enough to secure one of his friends.  
¶ What is the nature of an unthankful man?  
To forget the taste of good turns passed, if a man do not persever still in doing him good.  
¶ Who loveth more, either he that doth the good turn, or he that receiveth the same?  
He that receiveth a good turn, is debtor to him that doth it. The nature of the debtor is to shun the company of his creditor, and to disdain him when he hath not wherewithal to pay him: But the creditor desireth none other thing but the health of his debtor, whereby he may find means sometime to be paid.  
¶ What is Constancy?  
It is a virtue which properly resisteth sorrow, and is contrary to inconstancy.  
¶ What is the property of Continency?  
To vanquish and subdue the Fleshly lusts. And although it be a harder matter to vanquish, then to fight and resist: yet the ancients have better esteemed the continent man then the constant.  
¶ amongs the constant who have been the most excellent?  
Marius, Cassius, Scevola, Attilius. Anaxarchus, Zeno, Citus Pomponius, Leena the harlot, Pyrrhus, and many others, which have been happy through constancy.  
¶ What is trust?  
It is a sure hope, and presage of a good turn that we hope for, as though it should without all doubt happen unto us.  
¶ Why was Chysippus disdained of all other Philosophers?  
For his arrogancy: for he boasted that he knew all things.  
¶ Why was Hipocrates blamed of Arrogancy?  
Because he wrote to Xerxes' king of Persia, that he would not utter his knowledge unto barbarous people.  
¶ And why was Zeuxes the painter also blamed of Arrogancy?  
Because when he had painted Helena, he said that Leda her mother for all that she was gotten with child by jupiter, had not made Helena so fair as he had painted her.  
¶ How ought a man to behave himself towards his friends?  
In such sort as a man must think that in time to come they should be enemies: although that Cicero maketh a mock at that opinion, and saith, that it is the poison of friendship.  
¶ How did Mil●iades the son of Cimon of Athenes obtain so great renown?  
Because there was no man how poor so ever he was, but he would give ear to his request.  
¶ Why was Viriatus so much esteemed of the Portugals, who were wont to despise all other Captains?  
Because he was ready in fight, and knew how to defend himself.  
¶ Why was Philip king of Macedonia so negligent and slow in the wars?  
Because he thought it better to overcome his enemy by policy, then with effusion of blood.  
¶ How chanced it that the Lacedæmonians, when they had obtained victory by force of arms, did sacrifice a Cock: and when they came upon the enemy by policy, subtlety, or knowledge, they sacrificed an Ox?  
Because they esteemed policy better than strength.  
¶ What virtues appertain unto strength?  
Magnanimity, confidence, assurance, valiance, constancy, steadfastness, and patience.  
¶ Why was Fabius Maxi nus crowned universally throughout all Italy with Grass?  
Because that Crown was ordained for Captains and generals, that could conduct their soldiers to the wars, and return with them again, without loss and effusion of blood. After that sort did Antigonus escape from the fury of Pyrrhus.  
¶ What ought a man principally to espect in the wars?  
Opportunity. which Pelopidas, Pyrrhus, and Marcel●us knowing not how to use, arrived very soon to the end of their lives.  
¶ Why did the Lacedæmonians beat their children upon the altar of jupiter?  
To use them to be constant, and to endure stripes without making complaint.  
¶ What was the reason of a Law placed in the xii Tables: which was that the dead should not be wept for?  
Because weeping and tears do witness a faint and effeminate heart.  
¶ What mean the poets to bring in Princes and knights lamenting their misfortune?  
To mock them secretly, for without danger they durst not do it openly.  
¶ Whereof cometh it, that Alcibiades was in his time compared to the fish called in Italian Polpo?  
Because he was of a nature so tractable that he could man himself to all uses and fashions, like to the fish called Polpo, which taketh his colour of the Sand, where he gravelleth or groundeth himself.  
¶ Upon what reason did Homer call certain people of Thracia half men, and why did he say, that the house of Protesilaus was imperfect?  
Because the people of Thracia lived without women, and in the house of Protesilaus there were none but men. The like affirmeth Menander of the Geti or Gothos. But what good can an householder do without a woman: surely in mine opinion (I speak i● not to please women) no more than a man can live without meat, or continue without clothing.  
¶ Who was the first that taught a man to live an Active live  
Socrates: and as Cicero saith, such life is very agreeable to God.  
¶ What is virtue?  
It is an Armonie, or pleasant accord of Nature, with other good things agreeing thereunto.  
¶ What is the chiefest goodness, according to the Philosopher's opinion?  
To feel no kind of sorrow as Hierom Rhodiotto saith: albeit that the Stoiques and Epicurians affirm the contrary.  
¶ Why is Lycurgus amongs all the law makers esteemed the best?  
Because he did observe and keep that which he himself commanded.  
¶ Why did the poets feign, that Prudence was borne or conceived of the brain of jupiter?  
To declare that wit and understanding (whereof Prudence doth spring, which causeth us to foresee all things is divine.  
¶ Wherefore do the poets feign Philoctetes to be banished from his country, and to wander by hills and dales, daily weeping and sighing?  
To declare that there is no sorrow nor accident, how weighty soever it be, which ought to induce man to violate nature, or to kill himself.  
¶ Wherein consisteth true force?  
To abide and support all hard things, and not to embase his heart in adversity.  
¶ Wherefore did the ancients wash before they did sacrifice?  
To declare that all disordinate thoughts, proceeding of beastly affections be displeasant to god.  
¶ For what reason did the ancient Romans term God to be Optimum Maximum, so much to say right good and very great? And wherefore did they place Optimum before Maximum?  
The one Epitheton signifieth virtue, and the other puissance or might: yet virtue was always preferred as the chiefest.  
¶ What moved Anaxagoras to give all his goods to his friends?  
The more frackely to play the part of a Philosopher, to yield unto heaven our true country (Whereof we do take our beginning and issue) the first fruits of our minds and spirits.  
¶ What was the cause that Ac●ius the Poet did make a Comedy entitled Il Cavallo Troiano: in English, the Trojan horse?  
A desire he had to reprehend those that are slow of understanding, that were ignorant to use time before necessity, and not afterwards when 〈◊〉 fortune did succeed. Whereof rose the proverb. Sero sapiunt Phryges'.  
¶ Wherefore did the Romans term Fabius Maximus to be the Target of the Roman people, and Marcellus the Sword?  
Because the one gave himself to maintain the common wealth, but the other was eager and sharp to revenge the enemies of the same. And yet both they were se●te together by the Senate's order, that the gravity of the one might moderate the hardiness of the other.  
¶ Wherefore did Caesar ordain two Legions or bands of soldiers to be entertained at Rome, well armed and furnished?  
That the Citizens should not be surprised unware and noted of negligence. Every Legion was divided into ten Cohortes or companies: in every Cohors was L. bands or squares: every Square had xxv soldiers. the Legio commonly containeth vi thousand footmen, and vii C. xxxii. horsemen: but Livy in many places of his Decades, declareth the same to be sometimes more, and sometimes less: yet our common account of the Legio comprehendeth the numbered and division aforesaid.  
¶ Wherefore is Pompeius reproved by certain Historiographers, not to be skilful and wise enough?  
Because at the journey of Pharsalis which he lost, he left in an Island called Corfu a puissant army, wherewith he might have stopped the passage of Cesar.  
¶ What was the cause of the death of the Emperor Otho?  
The hazarding of the battle, his enemies being as it were in despair.  
¶ What difference is there between Prudence and vivacity of wit, otherwise called pregnancy of mind or Sagacity?  
Prudence giveth good Council, and the pregnant wit comprehendeth and judgeth the council which is most requisite, the one being very necessary for the other.  
¶ Wherefore was Paulus Minutius the companion of Fabius, esteemed so prudent and wise?  
Because he took Council of himself in that which he knew, and followed the council of others in that which he did not understand: esteeming him to be a sot and beast, which had not good advise in himself, and would not obey them that had experience.  
¶ What is the duty and property of them which be accounted to be fine witted?  
To use their wits to each device and quality, like unto the fish Balena, which is a great fish in the Sea, having a hole in his head, whereby he taketh air, thrusting forth thereat great abundance of water, some times here, and sometimes there.  
¶ Why was Lysandre so ●louted and mocked of his own people?  
Because he vaunted and boasted himself to be the kinsman of Hercules, not doing any sign or token of virtue: but all that he did was by trumpery and deceit.  
¶ Wherefore was Helanicus of Epirus so greatly esteemed for his subtlety?  
Because all that he did was for the public wealth, and not for his own particular profit.  
¶ What is equanimity, a virtue so much praised?  
It is a certain pureness and constancy of mind, wherewith we continue alike in prosperity and adversity, not being puffed up with pride, or abbasing our mind. Socrates the Philosopher, and Antoninus Pius the Emperor were excellent in that virtue.  
¶ Where is the seat of the affections in our body?  
joy resteth in the splen, A●gre in the gall, Fear in the heart, Lechery in the liver.  
¶ What manner of thing is modesty?  
It is a moderation of our appeties which obeyeth reason.  
¶ For what respect did Antiochus give so great thanks unto the Romans, that leaving him so little a Country, which before was a King so mighty, and prince puissant?  
His modesty did him to understand that he was discharged of a great burden, which hindered him before often times from sleep, from e●ting and drinking,  
¶ Wherein did Tiberius moste of all declare his modesty?  
In that being desired to tax his people, he said that it was the office of a good shepherd to shear his sheep, and not to pull of their skins.  
Dionysius of Siracusa, wherein did he show himself praise worthy?  
For being so modest, that although he were come to the estate of a King: Yet he would not alter the manner of apparel, which he ware when he was a private man.  
¶ What manner of thing do ye call shamefastens?  
It is a certain passion which maketh the person blush, specially in any good and honest matter, and proceedeth of a certain honesty of mind. Many have termed it to be the mistresses of comeliness, and the mother of honesty.  
¶ What was the cause of the victory that the Persians had against Astiag●s?  
The shame that their wives did unto them when they fled from the Battle, who seeing them run away like sheep, lifting up their garments, smocks, and all, said unto them, whither will ye, ye cowards and dasterdlye men, you that dare not stand to the battle. Whither will ye flee? Is there no way left for you, but to pierce again the wombs of your mothers? Which manlike words although proceeding from women's mouths, made that dasterdly nation to return and gain the battle.  
¶ Wherein appeared the honesty of Socrates, so much com●mended of the ancients?  
Many and sundry ways: but specially in this point, for when he heard any one talk dishonestly, he hid his head with his cloak, until the other had done his tale.  
¶ What is Abstinence?  
It is a virtue of the mind, bridled by reason, drawing us from disordinate appetites, which we have after the goods of this world.  
¶ What is Continence?  
It is a virtue of the mind, which maketh our sensual appetites subject to reason: so that by abstinence, covetousness is refrained: and through Continence, Lechery is chastised.  
¶ Who amongs the Ancients was esteemed most abstinent?  
Paulus Aemilius, chiefly in the victory that he achieved of the Persians: and in the enterprises of Spain and Macedonia: Lucius Acummius at the overthrow of Corinthe.  
¶ And in Continency, who hath excelled among the Ancients?  
Cipio the great, Alexander, and Cesar.  
¶ What is it that made the Corinthians infamous?  
Because they sold their daughters, to enrich themselves.  
¶ What was the cause of the defamation of Messalina the wife of Claudius?  
Her dishonest intemperance and filthy lust, who would not stick to adventure combat with any adventurouse knight.  
¶ How did Hieron of Siracusa get so great fame, being but the bastard son of a poor labouring man?  
By great temperance, honesty and valiance: which did so shine in him, that he was made captain general of the Syracusanes against the Carthaginians: and in the end he behaved himself so well, that he was made king.  
¶ What things are very honest?  
Those, which without respect either of profit or commodity do deserve of themselves to be commended. And honesty is no other thing, but a provocation always to do virtuous deeds.  
¶ What was the cause of the glory of Theseus?  
The affection that he had to follow the virtues of Hercules: which caused him continually to be troubled both in body and mind.  
¶ In what virtue did Pomponius Atticus excel?  
In modesty, the companion of honesty. Such also were Hannibal, Publius Surus, Anaxilaus, Epictetus, and king Philip of Macedonia.  
¶ What is the property of Chastity?  
To rule and govern the affections of the mind, to chase away all disordinate appetites, to conterpeise riot with reason, and in all things to be constant.  
¶ What difference is there between Chastity & shamefastness?  
Chastity is a general chastisement of our affections, be it either lechery, gluttony or covetousness. But shamefastness is tried only in continuing from lechery. Those women than that are chaste, are such as have not committed offence, neither in body nor thought. But the shamefast are those which have not had to do with any man but with their own husbands.  
¶ How did Euagoras king of Cyeras obtain so great renown?  
By not deceiving any man for keeping of his promiss, gratefying his trends, for his valiance, for being enemy to vice, & all evil thoughts.  
¶ What is moderate sparing properly?  
It is a virtue near unto modesty, which is so necessary unto man, that without it, he falleth into many vices. It causeth man to spend nothing superfluously, and to spare nothing that is necessary to be spent.  
¶ How may we godlely increase our goods?  
By moderate sparing, and by tilling the earth.  
¶ What is sobriety?  
It is a virtue that ruleth drinking and eating: without which other virtues are obscure.  
¶ How may that man become sober that is insatiable in drinking and eating?  
By considering the follies which they do that are drunk.  
¶ Why did the Lacedæmonians use in their feasts always to cause one to be made drunk, for example unto their children.  
To make their children to abhor that beastly vice.  
¶ How ought a man to drink?  
With such moderation that he may abate his thirst: avoiding drunkenness, the disease of the head and stomach, which continually do follow the same.  
¶ What did obscure the great virtues of king Philip and Alexander the great his son?  
Drunkenness: the like happened also to Cyrus the less, to Cato, Promachus, and to the son of Cicero.  
¶ What signifieth wine so disordinately taken?  
The blood of the earth, converted into poison.  
¶ What made Massinissa of such great estimation?  
Sobriety, and his being content with such victuals, as the meaner soldiers used to eat. And by that sobriety he behaved himself so well, that at four score and six years of age, he begat a child, and at four score and twelve, he vanquished the Carthaginians.  
¶ Why did Solon ordain that a man should lie with his wife but three times in a month only?  
To accustom his people by little and little to shamefastness: a thing that advanceth not only women, but also men.  
How may a man avoid all horrible and fearful things?  
By virtue: by which thing only most cruel tyrants have been reform.  
¶ Wherefore did Dimocritus put out his eyes?  
To th'intent he might not see the prosperity and insolency of his country men, which lived without justice, and all kind of virtue.  
¶ What privilege have brave and valiant men?  
To be none of fortunes subjects.  
¶ Is it possible to find perfect valiance in one man alone?  
Homer thinketh not so, and holdeth opinion, that force and valiance in respect of other virtues in the same, do many times receive certain furious assaults. Likewise he supposeth that there be many kinds of valiance: for he praiseth Achilles for his anger, & Ulysses for his wisdom.  
¶ Why is it requisite for a soldier to be Choleric?  
Because Choler stirreth up the heart and inflameth the spirit. That is force sayeth Homer, which entereth in at the nose, and chafeth the blood.  
¶ amongs moral virtues, which is the best?  
I think it to be force, which by his virtue maketh a man not to fear death in an honourable enterprise, and subdueth his heart to justice and wisdom.  
¶ Who was the first that rewarded valiance with precious gifts?  
Bacchus was the first that gave presents unto valiant soldiers, as Crowns, Spears, chains, victories, pictures, and helmetes.  
¶ How did the wise define that virtue?  
diversly. The disciples of Socrates said, that it was a virtue, which willed man not to fear adverse fortune: to whom agreed Chysippus. The Stoiques said that it was an effection of the passionate mind, which made men obedient to the laws without any fear. The Scholars of Plato said, that it is a sure and steadfast means to chase away and receive (when time serveth) all things which seem horrible. Aristotle saith, that it is a mean between hardiness and fear.  
¶ What maketh a man to be lusty and valiant?  
Desire of honour any glory.  
¶ Itamus the soldier of Atigonus, did he despise death for Glory sake?  
No: but was content to die, because being a very wicked person, he abhorred life.  
¶ What meaneth it that Timiotheus the physician, always when he listed could cause Alexandre the great to entre battle, and take upon him arms and weapon, and yet could never move the brain of Sardanapalus?  
That proceeded of the nature of either of them, which could not be altered without great difficulty.  
Is there nothing besides Choler that doth make a man to be valiant?  
Sorrow maketh a man to lower, although the true valiant man is constant both in sorrow and harms, and showeth always a good face.  
¶ They that chauf through Choler, or sorrow, may they be called valiant?  
No: but rather hardy, cruel and furious.  
¶ Do you think it a good thing to be revenged upon the enemies?  
Yea: if the revengement be done by virtue and valiance of heart, and not by a passion.  
¶ What is the property of a valiant man?  
Not to fear that thing which seemeth fearful unto him: and that only for a zeal that he hath to honour, and not by constraint.  
¶ Think you that despair doth not sometimes inflame the hearts of men to be coragiouse and valiant?  
Virgil thinketh yea, by saying that Optima Spes victis nullam sperare salutem. But I suppose that desperaunce inflameth our hearts against ourselves, and not against others.  
¶ Think you also that necessity maketh a man valiant?  
I would suppose so: for so much as necessity constraineth a man to do what she list. And so were the Ambronians constrained by their wives to fight.  
¶ Why did the Santians kill themselves?  
Because they were in despair that they should never recover their liberty.  
¶ May a man place hope amongs the number of Moral virtues?  
Many have esteemed it to be the queen of virtues.  
¶ Who is the master of all things?  
Use. For which cause the Soldier that is not accustomed to battel●, dareth scarce show his face to the enemy.  
¶ Whereunto ought a good captain principally to have respect?  
To common profit, rather than to his own particular commodity. Such was the advise that Pelopidas the General of Thebes received of his wife, as he was going to the wars.  
¶ What is the chief end of magnificence?  
To get Friends.  
¶ Why were Caeseres gifts best esteemed, although they were less than others?  
Because he gave them with a good will, and with his own hand. Uoluntarie gi●tes do engender more favour towards him that giveth them: and bindeth him more that receiveth them.  
¶ In what thing is magnificence most apparent, either in building and repairing of condues and mines, or in sepulchres, Temples, steeples, Labyrinths, or Libraries?  
I think the building and foundation of Cities: for it acquireth and winneth unto man great reputation, and the memory thereof is more than for ever. As appeareth by the fame of Titan the father of M●nnon, S myramis queen of Babylon, Smirra the queen of the Amazons, Philotidas Nelius, ●thamantes, Teucer, Antiochus, Perseus, Alexandre, Augustus Caesar, Marcellus, Titus, Labienus, Livius, Mutuis, Pompelius, Cornelius, Sempronius, and other builders of Cities.  
¶ Why did the Persians establish a law against those that were ingrate?  
Because they knew ingratitude to be the spring of all vice, the enemy of nature, the poison of amity, and the ruin of gentleness, and benignity.  
¶ What was the cause of the death of Epaminondas?  
Because he would have saved his Army besides Mantinaea. The like did Paulus Aemil●●s, although Uarro his companion did the contrary, through whose temerity and negligence the Romans received that great overthrow at Cannas.  
¶ Whereof came it that the ordinances which Lycurgus made for the state of the wars were so greatly esteemed?  
Because they still tended to honourable victory.  
¶ How like you the saying of Caesar, which is that a man ought not to violate justice, but at such time, when he desireth to reign and govern?  
Forsooth I like it so well, as a thing most unrighteous and wrongful.  
¶ What was the cause that the Lacedæmonians lost their Monarchy and Empire?  
The unsatiable desire that they had to surmount the whole world, which caused them to have enemies on every side. The like incited the kings of Grecia against Athenes: wherefore mediocrity is commendable in all things.  
¶ Whereof proceeded the ordinance that the Greeks made, to punish the Soldier that had abandoned the weapons of defence, and not them that had cast away the weapons of offence?  
Because the Soldier should be better advised to defend himself then to assail. And for that cause the Romans in the wars did put their braceletes upon their left arm, and not upon their right.  
¶ What is Magnanimity?  
It is a certain greatness of courage, wholly bend and disposed to honour, in such wise as he can not be stout or magnanimous, which is not honest and virtuous.  
¶ Wherefore was the Temple of virtue placed by Marcellus, before the Temple of honour?  
To declare that honour is gotten by virtue.  
¶ What is the property of him that is magnanimous & valiant?  
To enterprise and do things difficile and great, without hope of recompense, and with modesty and subrie●ie to talk of the same.  
¶ What is the principal virtue that a Prince can desire?  
To aspire to be the best in doing well.  
¶ What moved Caesar to s●nde home Ptolemy king of Alexandria his prisoner, considering the ill wills that the Alexandri●●● hare unto him?  
Because he thought to win more honor to fight with a king, then with a multitude 〈◊〉, out a 〈◊〉.  
¶ What was the overthrow of Galba?  
Because he committed his government to an other, and would not understand the state of the same, but referred all to certain noughty persons which were about him.  
¶ Wherefore would not Alexander give ear to the counsel of Parmenio, who advised him to assail his enemies in the night?  
Because he esteemed that, rather to be the act of a thief then of a valiant captain, which ought to fight by virtue and not by policies.  
¶ What manner of thing is Sloth?  
Tully doth say, that it is a certain fear which the slothful man conceveth in himself of the labour & pain that he ought to do, and is contrary to diligence. Demosthenes was not to be reprehended herein, for he was angry that day that he saw an artificer or craft's man rise before him, for which cause, Pythias the Orator was wont to say, that the works of Demosthenes did smell of the oil and candle.  
¶ What was the cause that tiberius' the Emperor lost the whole country of Armenia which was taken from him by the Persians, Missia by the Danes, and Samothracians and France by the Almains?  
Sloth and fear of travel, giving himself day and night to the delights of Ladies in the Island of Cypress.  
¶ Why did the people of Saba the next neighbours of the Nabathei give themselves so much to Idleness, considering the diligence and industry of the said Nabath●i their next neighbours?  
The fertility of Saba made them slothful, and the barrenness of the country of the Nabathei made them vigilant and industrious.  
¶ Why did Euripides introduce Theseus to consider and talk of all the evils that can happen to man?  
Because a stripe foreseen, doth hurt a man the less.  
¶ What is mercy properly?  
It is a certain heaviness arising of an other man's grief: which, as some say, ought not to move the minds of the good, but rather they ought to content themselves with their innocency, without taking pain or care what the wicked do sustain and abide.  
¶ What is felicity?  
It is an abundance of Spiritual, corporal, and earthly goods.  
¶ Why was Archagathus the Surgeon made a Citizen of Rome?  
Because he was very merciful and cunning in his cures: that the like of whom, the Romans never saw.  
¶ Why was Antonius the Emperor surnamed Pius?  
Because he reigned without effusion of blood: and was so merciful as ever Cesar, Alexander, or Uespatian was.  
¶ Why do Soldiers love hunting?  
Because it is like unto the wars: which is the place where every man may learn to live virtuously.  
¶ Which is the godliest exercise that a man can learn?  
husbandry: in which there is not only profit but pleasure?  
¶ Where is the best walk that can be found?  
That walking place which is furnished with wise men.  
¶ Whereof proceeded the great estimation of Homer?  
Because his works are so full of learning, and very good to encourage men's hearts to virtue.  
¶ Why were the Greek authors counted great liars?  
Because they confounded histories with fables: such as Herodotus and Hellanicus be.  
¶ What is the property of justice?  
To deceive no man: even as the property of wisdom is not to be deceived.  
¶ When is it lawful to lie?  
For safeguard of the goods or the life of an other: as Chil● did, when he forswore himself, to save the life of a certain man.  
¶ What is the property of a glorious man?  
To believe rather that which is spoken of him, although it be false, then that which he perceiveth in deed to be in himself. For that cause was the ●able of juno and Ixion feigned.  
¶ What is the property of a vile and noughty man?  
To hide the truth for fear: which never chanceth to the valiant and honest, who cannot abide that any man should lie.  
¶ Why did the poets say, that verity was the daughter of memory and tune?  
Because she cannot be long hidden.  
¶ From whence came the wh●le that Ixion doth turn continually, as the poets do feign?  
It is the true token of a common liar, who, the nearer he thinketh he is to virtue, the further he is from it.  
¶ Why did the Egyptians ordain that a vagabond and common jester should not be taken for a witness?  
Because such people are not worthy to be regarded: and for a little bribe, they are ready to all mischief.  
¶ Wherefore did the Romans forbidden playing for money, except it were in warlike exercises: as to throw the bar, to dance, to wrestle, to vault, to play at defence, and other such like pastimes?  
Because in other pastimes, Fortune ruleth, and not virtue.  
¶ Why did apelles the Painter set his tables abroad, for every man to view?  
That he might understand men's judgement of his faults. As appeared by a Cobbler, who found fault in a pantofle or slipper which Appelles had made.  
¶ What mischiefs do Flatterers bring?  
They corrupt all good manners: they tell lies in stead of truth: they do evil in stead of good: vice in stead of virtue: and are ordained to destroys the good, and those that do righteously.  
¶ Why would not Socrates suffer himself to be praised of a young man?  
Because that praise in presence is a kind of Flattery.  
¶ Why did the Romans so much disdain Prusias king of Bitbinia?  
Because he was the greatest flatterer that ever was borne. In so much that his flatteries were the cause that it was ordained at Rome, that no king should come thither, without licence of the Senate obtained before.  
¶ What is Flattery properly?  
It is a vice proper and particular to vile minds, to women and cowards: for it proceedeth of nothing else but of fear.  
¶ What is shamefastness?  
It is a kind of fear to fall into any infamy, or to be blamed for any deed doing, or to be worthily reprehended for some fault. Therefore Cicero did term it to be the Tamer of evil thoughts: for she withdraweth man and preserveth him from committing any offence.  
¶ To whom ought a man to be shamefast?  
To children only: for to a man of age it is unmeet to blush, and to say, I had not thought to do it.  
¶ Who is he that worthily may be counted valiant?  
He that loveth life, and feareth not death.  
¶ What is death?  
It is an end: from which a man ought not to retire, but to go to it joyfully: and as some say, it is a gest given of God to men, by a singular grace.  
¶ Why did Mallius say in the oration that he made at Rome against Furius and Aemilius, that envy was blear eyed, and had a very evil sight?  
Because that the envious man considereth those things which are next him, and not them a far of, which should be more to be envy, if envy were a virtue.  
¶ Why is Envy compared unto fire?  
Because it always mounteth: for there is no man so mighty, that envy will stick to assail, and surmount him also, if it be possible.  
¶ What was the cause of the death of Socrates, being so innosent a man?  
The envy of the Athenians: a usual thing in that city: which caused also the death of Themistocles, and Aristides the just.  
¶ Why do the poets feign that Marcias' was beaten of Apollo, and Thamiras had his eyes put out by the Muses?  
To declare that how mighty soever a man be, he hath some body that goeth about to make himself equal with him: which is a passion almost like unto Envy, but not so much different from virtue.  
¶ What was the cause of the sudden death of Diodorus the S●phistre?  
The thought that he took, because he could not resolve a question that Stilpho the Philosopher put to him in pastime. And excessive thought ought not to fall into the heart of a virtuous man.  
¶ What mean the poets, by feigning an Eagle always to gnaw the heart of Frometheus?  
To declare the continual study of Prometheus, who was very learned, and wise in Astrology.  
¶ Whereof cometh it that in the time of Ptolemy there were found so many Mathematicians: in the time of Xerxes so many pleasures: and in the tune of Nero so many musicans?  
Because subjects do always give their minds to that which pleaseth their Prince.  
¶ Wherein did Vespasian most declare his wicked nature?  
Because he surrendered the greatest offices into the hands of the great Bribers, that afterwards he might have their goods confiscate.  
¶ Why did the Persians ordain, that he which procured to establish new laws amongs them, should be put to death?  
That they might always continued in their old customs.  
¶ How may the just and unjust be known?  
By law, and not by nature.  
¶ What is the foundation of Laws?  
Virtue.  
¶ How did Chrysippus paint justice?  
In form of a virgin, having a severe, grave, and fearful countenance and yet nevertheless honourable, Shamefast, humble, and full of majesty.  
¶ What is Nobility without virtue?  
It is a thing stuffed with pride and violence.  
¶ Show me I pray you, what things are contrary unto virtue, and which are like thereunto.  
The contrary of wisdom is foolishness, and the like to it is subtlety. The contrary of Constancy is inconstancy, and his like is obstinacy. Strength hath for his contrary feoblenes of heart, and hardiness for his like. Injustice is contrary to justice: but cruelty is kin to justice.  
¶ Why would not Plato return home to his city, although he was greatly required thereunto by the people?  
Because they would not understand just and reasonable causes: and because he could not get them by any means to acknowledge the same.  
¶ What is innocency?  
It is a certain nature so well engraven in the heart of a man, that it ●●useth him that he can not, nor may not do hurt to any man.  
¶ What is he that worthily deserveth to be called happy?  
He that goeth about most of all to resemble God.  
¶ Which be the virtues that do conduct or bring us to heaven?  
Charity, faith, hope, piety, Religion, and godliness.  
¶ What things are contrary to them?  
Hatred, incredulity, despair, impiety, Hippocresie, and wickedness.  
¶ Which are the moral virtues?  
Prudence, justice, strength, temperance, magnanimity, magnificence, liberality, stoutness of courage, meekness, innocency, continency, gravity, fidelity, and Shamefastness.  
¶ Which be the vices that are contrary to the said virtues?  
imprudency, Injustice, fury, intemperance, pride, vain glory, covetousness, fearfulness, choler, noisomeness, incontinency, rashness, infidelity, and boldness.  
¶ Is virtue the sovereign goodness itself, or the way to attain thereunto?  
It is the ladder to climb thereunto.  
¶ May vices be turned into virtues, and virtues into vices, by the variety of the time, places and customs, or not?  
Yea, considering the diversity that is amongs the people, in their manner of livings.  
¶ May a young man be wise?  
Wisdom cometh not, but by a long space.  
¶ Nobility, doth it proceed of virtue?  
Yea: and of nothing else.  
¶ What is requisite in an History?  
That it declare first the Counsels, and after the deed, and thirdly the issue, called of the latin Authors, Euentum.  
¶ Why were laws established?  
To bridle the wickedness of our minds.  
¶ Which is the most dangerous Ignorance?  
Not to know God: and afterwards not to know himself.  
¶ May a captain overcome Fortune with prudence?  
very hardly, considering that Fortune is by the poets made a goddess, and placed in heaven.  
¶ Why is virtue so much to be beloved or embraced?  
Because she is conformable to reason.  
¶ Why ought not wise men to fear death, but rather to desire the same?  
Because that this our life is nothing else, but a prison.  
¶ What poets are to be eschewed and chased?  
Those that writ only to please and delight the cares, and to corrupt youth.  
¶ Wherein consisteth the force of an army?  
Some say that it resteth in counsel, others in the fortune of the captain: some say that it consisteth wholly in the hearts of the Soldiers, others in strong holds, and some that the Soldiers be well armed and appointed.  
¶ What wars be lawful?  
Those that be made, to obtain peace.  
¶ Why was Octavian the Emperor esteemed happy?  
Because he reigned in peace lvi years.  
¶ Is it a fable or History that Gyges, by virtue of a ring that he had, was made king of Lydia?  
If it be true that Polycrates the Tyrant, by reason of a stone called a Sardone, did avoid all dangers: and if it be credible that Appollonius did live a hundred and thirty years, always as it were at the flower of his age, by virtue of vii rings that jarcas gave him: and if a man may believe the two rings forged by Moses, the one for love, the other for oblivion: and if the ring of Bactus be true, this history of Gyges may also be believed.  
¶ Why did they prepare arks and pageants of triumph at Rome?  
To stir men to virtue.  
¶ What was the true meaning of the three sirens?  
They were three harlots, which with deceipts, and with sweetness of their voice used to deceive those that were given to banquets & pleasure,  
¶ Why was the Temple of Diana of Ephesus erected?  
Some think that it was built by the will of God: some say that it was for religion, or for the pride of men.  
¶ Why is it said that worldly pleasure is like to a Lab●rinth or maze?  
Because the entry thereof is easy, but the coming out very hard.  
¶ Why did Nature make Mercury?  
To make Alchimistes fools, and covetous men poor.  
¶ Whereof proceedeth it that the Philosophers of our time, are for the most covetous, and of evil life and manners?  
They turn virtue into vice, because they see princes to make now no account of those that be virtuous.  
¶ Whereof proceedeth the credit that Flatterers have of Princes?  
Princes for the most part be great lovers of themselves: and therefore do love those that do praise them: in which point they do resemble certain beasts which can scarce see at none days, and in the dark their eyes be very ●iere.  
¶ Whereof cometh it that dogs do always bark at those that be ill appareled, ragged and torn like beggars?  
Those are the dogs of the Cities, accustomed only to see people richly and well appareled: and contrariwise the Country dogs do never bark at any peasant or beggar.  
¶ Why is wine forbidden women in some countries?  
Because it provoketh lechery: a thing very uncomely in women▪  
¶ What meaneth this proverb. Take away the light, and every woman is of like conditions?  
Perhaps because they would be all nought, if shamefastness did not let them  
¶ Whereof cometh it that for the most part the learned have very evil sight?  
It cometh of the paper which they do oftentimes handle: for there is nothing more hurtful to the sight than whiteness. Or else we might rather say, that much Study doth cool the parts of the body, specially those, which are cold by nature, as the brain, the stomach, and hindereth digestion: in such wise that by evil digestion, Flame engendereth in the body, and stoppeth the cundith: then the eyes as partakers of such passions, are debilitated.  
¶ Of what power is Necromancy and Witchcraft?  
If a man may believe the dreams of many writers, it can stay the course of the element and of the son, it can make the mo●e to be as red as blood, appease the winds, make the earth to tremble, enchant beasts, and cause a man or woman to be loved perforce.  
¶ But how can the Necromancer do such strange things▪  
With parfumes, conjurations, ceremonies, charms, and carecthers.  
¶ What is he that is like unto the image of Sardanapalus?  
A man well proportioned of body, but of brutish nature.  
¶ What doth fortune represent, with her apple of gold?  
That good spirits are accompanied with good Fortune.  
¶ What meaneth a Plough, in the hands of a labourer?  
That travel is the true treasure of man.  
¶ What signifieth a wolf carrying a lamb in his mouth?  
A man that careth not what hurt he doth to another, so he himself have the profit.  
¶ What betokeneth a man with his purse open?  
That a wise man spareth nothing for his health.  
¶ What signifieth a ship sunk in the bottom of the Sea?  
That the peril of other aught to make us take better heed.  
¶ What doth the Aunt's carrying of corn represent unto us?  
Those that live of the sweat of other men's brows. They teach us also in youth to provide for age, as they in harvest do provide to live withal in winter.  
¶ How may we represent gratitude and acknowledging of good turns which we have received?  
By a Stork that nourisheth the dam.  
¶ And great travel with little profit, how should we paint that?  
By a child that swimmeth.  
¶ What is to be understanded by a Serpent?  
That an evil disposed person, cannot accustom himself to goodness.  
¶ What signifieth a man that is painted with gold in the right hand, and fire in the left?  
That he is not worthy to be a partaker of the felicity which hath done no friendship in time of adversity.  
¶ What doth he betoken that breaketh his head against the wall?  
That he esteemeth his life but a little, which contendeth with great men.  
¶ What representeth a Quadrant unto us?  
That nothing aught to be done without counsel.  
¶ What is envy?  
An horrible monster.  
¶ Where is her habitation?  
At the Court.  
¶ If she should happen to be banished from thence, whether would she go?  
To Monasteries and Conuentes.  
¶ Whereof proceedeth it that children do not love the father so well as the father doth the children?  
Love is always advanced, & doth never turn back again: specially for the desire that a man hath to make his posterity perpetual. Or rather it proceedeth of this, that the father hath nothing of the son, but the son hath and holdeth all of the father.  
¶ Whereof cometh it that although every man is desirous of knowledge, yet very few do apply themselves to sciences & arts?  
Because to attain to sciences, great pain is to be taken: and man is subject to his pleasure, a thing contrary to contemplation. Or else some do want the right way and mean to study.  
¶ Why is Philosophy painted naked?  
Because both in verity and Philosophy, there needeth no coverture: but it is necessary that all things be handled plainly and purely, and ought to be void of all sophistical colours and carnal affections.  
¶ Why did Euripides say in his Tragedy entitled Medea, that women's wit is unapt to goodness, but very well encline● to unhappiness?  
Because a woman is a creature unperfect: and where perfection is not, there can rest nothing that is good.  
¶ Why is the counsel that a woman giveth upon the soubden of much estimation, and that which she doth devise and study nothing worth?  
Even as unreasonable creatures are induced and provoked to their actions, without any resistance, by a certain superior occasion, which is Nature: even so the woman although of herself she be evil, yet the understanding and knowledge that Nature hath given her (which will not be deceived, ne yet abuse or deceive any person) doth provoke her at the first motion to give good advise. But if she have ●easure by study to follow her own inclination, all that she will do shallbe nought worth.  
¶ Why be women more covetous than men?  
Because they know that no man will set by them without riches.  
¶ Why be reasonable creatures o● so short life?  
The perfection of transitory things is not measured by time: for the life of reasonable creatures, although it be shorter, yet is more desired than the life of brute beasts.  
¶ Why is death called the last of all terrible things?  
Because she is terrible both to them that think to be immortal, & also t● evil livers, and to those that die of a violent death: but not to others.  
¶ Why is sneezing deemed a good sign, and not yexing?  
Because sneezing cometh from the head, which is as it were the lord and ruler of the body.  
¶ Why is it a thing so shameful to kill a woman?  
Because she is weak, and not able to resist.  
¶ Why did the painter Phidias paint Venus setting her feet upon a Tortoise?  
To declare that a woman of honour is no runner out of the doors, but keepeth herself within her house.  
¶ Whereof cometh it that many Ladies have so greatly esteemed the leaves and seed of Agnus Castus?  
Because it is enemy to Lechery.  
¶ Why did nature ordain, that when Bees do engender, no man can see them?  
To teach us shamefastness and modesty.  
¶ Whereof cometh it, that in reading a certain Author, some do gather that which pleaseth their minds: and others do refuse and reprehend the same?  
A wise Author shall study to be brief, and not obscure, and shall have a gift to teach, to be of good invention, digested by good order: accompanied with grave sentences and good examples. Such an author coming into the hands of a studious man, maketh him (for the singularities that he findeth) to collect that which serveth for his purpose, leaving the rest, to be of no value and regard.  
¶ Why are clothes of Silk better esteemed, than those of will?  
Because silk is more fine and light, better coloured, more bright and orient then woollen.  
¶ What is it that breedeth envy most in man?  
To be sad and melancholic.  
¶ What manner of motions hath envy?  
Slow and heavy.  
¶ Of what age is she?  
Old, crooked, withered, having a pale and lean face, her tongue infected with poison.  
¶ From whence cometh the beauty that is in the necks of Pigeons, and in Peacocks feathers?  
Of the variety and diversity of colours.  
¶ What is the property of man's heart?  
To feign and dissemble.  
¶ Why is the Chameleon so marvelous?  
Because he transformeth himself into all colours.  
¶ Whereof cometh the brightness that is in rotten wood?  
Nature showeth us thereby, that there is nothing so abject, but it hath some virtue.  
¶ What is the property of the sirens?  
To bring death by singing.  
¶ Wherein consist the effects of virtue?  
In words and in deeds.  
¶ How may a man seem gentle in his behaviour?  
By his gate or going, by countenance, by his manner of living, and above all things by his civility.  
¶ How are secret advertisements disclosed?  
By letters, by weapons, in love, and by courses of arms.  
¶ How must a man do reverence?  
By putting of his cap, and bowing down his head.  
¶ How ought a man to obey his Superiors?  
with fidelity, good will, devotion, fear, and hope.  
¶ How is a man modest in his behaviours?  
When his hand is on his stomach, his eyes looking on the ground, and his mouth shut.  
¶ In chiromancy, what signifieth it when the mount of the Sun is elevated, or bowing downward?  
It betokeneth much good, or much evil.  
¶ And that of Mercury?  
Goodness or dullness of spirit.  
¶ And that of the Moon?  
Happy or infortunate voyages.  
¶ And Mars?  
Good or evil fortune in battle.  
¶ And the Triangles?  
Strength: even as Angles do signify richesses.  
¶ How is the life of man divided?  
Into a life contemplative, Civil, solitary, and wild.  
¶ What thing is most hardest to be tamed?  
Necessity: which the gods themselves can not resist.  
¶ What is requisite to be considered of our birth?  
The conception, the form, the birth, and nourishment,  
¶ From whence cometh deceit?  
Of Trust.  
¶ What be the properties of a wise man?  
To rule the Stars, to know and govern himself, not to quail through the assaults of Fortune, with good discretion to spend the time, not to be afcarde of death, and to live neither in fear nor hope.  
¶ What is the state of a covetous man?  
Never to have rest, and to be always gaping after Richesses,  
¶ What is the estate of Courtiers?  
To be nourished with hope.  
¶ What is the estate of him that loveth virtue?  
To aspire always to honourable things.  
¶ Which are the goods of the soul?  
Virtue and her train: honour, glory, quickness of spirit, memory, counsel and discipline.  
¶ Wherein consisteth true Philosophy?  
To endeavour to live virtuously.  
¶ What is a chaste woman?  
A miracle of miracles, the path way to immortality, a heavenly thing, and an inestimable fortress.  
¶ Chroniclers, can they set forth or illustrate the fortunes of noble men?  
Yea.  
¶ And poets likewise?  
They do no less delight, then instruct.  
¶ Which be the goods of the body?  
Health, beauty, strength, aptness, and a joyful old age.  
¶ Which be the goods of Fortune?  
Nobility, Richesse, Friends, dignity, an honest wife, many children,  
¶ What is felicity?  
Fortunate virtue.  
¶ Which be the true goods, and which the counterfeit of the body, of the soul, and of Fortune?  
The counterfeit goods of the body are, deformity and sickness: Of the soul, vice and ignorance: and of Fortune, base estate and poverty.  
¶ What is misery?  
It is a vicious and infortunate life, full of sorrows and per●●●es.  
¶ Wherein consisteth the Music of the soul?  
In temperance, but as some hold opinion in strength.  
¶ What is the office of an excellent Painter?  
To know sundry kinds of beasts, the differences of their sex, their age, their properties, and other things.  
¶ Why were the wise women called Sibillae esteemed divines?  
Because they were the Secretaries and trumpets of divine mysteries.  
¶ Whether is it harder to vanquish a monster, or to bridle the affections?  
The affections are most hardest to be subdued.  
¶ What is the office of a conqueror?  
To pardon the conquered.  
¶ What be the properties of harlots and Courtesans?  
To be full of wily fetches, damnable devices, tyrannous, scornful, subtle, liquorous, evil conditioned, with alluring looks, and shameless gestures.  
¶ Why do men love to wear rings?  
Because the same by circle resembling the heaven, and the precious stone the star, besides that for the most part they are endued with marvelous virtue, they give also a certain gladness to the eye, & to the hand an honour  
¶ How is the chastity of Lucretia known?  
By her death: as the like of Penelope, by long abode Uirginia by the disdain of her father: the Almain ladies by the halter, wherewith they were hanged. Cloelia by the siue: Sulpitia by the Temple: Dido by her ashes: and Hippo by her leaping into the sea.  
¶ Which be the instruments of Chastity?  
The Target of Medusa, the neckelase of jasper, and the chain of Diamantes and Topazes.  
¶ Whereof cometh it that the palm tree representeth constancy?  
Because the more it is oppressed, & the greater weight it hath, the better it is.  
¶ What is the property of age?  
To make a man to be of good experience, wise in his doings, of good council when time requireth, modest and temperate in word and deed, and grave in considerations.  
¶ Why ought a man to avoid carnal love?  
Because his pleasures do incontinently decrease, but his sorrows do still remain: and he is stuffed with vanities, dreams, and vain hopes.  
¶ What is carnal love?  
It is a furor full of care: a strong sorrow, and a weak strength.  
¶ What properties have the fountains of Chius?  
To make a man foolish and hard of understanding,  
¶ And those of Paphlagonia?  
To make them drunk that drink thereof.  
¶ And that of Suses?  
To make the teeth fall.  
¶ And that of Tharsa?  
To make the voice pleasant and armoniouse.  
¶ And that of the Son?  
To burn in the night, and to be cold in the day.  
¶ And that of Garramanta?  
To fries twice in the day, and burn twice in the night,  
¶ And that of Exampus?  
Bitter, filthy, and nought.  
¶ And those fountains of Arabia?  
To make cattle change their hear.  
¶ And that of Epirus?  
It lighteth that which is put out, & putteth out that which is lighted.  
¶ And that of Carthage?  
To cast forth oil to heal beasts withal.  
¶ And that of Neptune?  
To make them to die that do drink thereof.  
¶ And the water of the flood of Dalmatida?  
To make him amorous that drinketh thereof.  
¶ The Ruby, wherefore is it good?  
Against poison.  
¶ And the Granat?  
To exhilarate and content the person.  
¶ And the Balais, what is his property?  
Never to be hot with any fire.  
¶ And the sapphire?  
To make humble and chaste.  
¶ The jacint stone, the Ametist, Sardonie, and the Asbeste, wherefore be they good?  
Against the plague, drunkenness, evil fortune, and fire.  
¶ The Chrisolith, Gyrassol, the jasper, the Turquis, and the Aga● wherefore serve they?  
To restablish the brain, to make invisible, to staunch blood, to escape ● danger, and to give good breath to him that runneth.  
¶ The Beral, the Cassidonie, the Corneline, the Coral, the Christell, and the Adamant?  
To make the person amorous, to preserve the understanding, to mitigate hatred and anger, to resist lightning, to quench thirst, to draw flesh and iron.  
¶ Which is the most worthy person, the man or the woman?  
God hath always given increase of excellency unto the last creatures that he created. And because the woman was last created, and is as it were the chief of the work of God: she is truly the worthiest of all, being made of the most excellent creature that God created, that is to say of man.  
¶ Which is most subject to their appetites, either the man or the woman?  
The woman was most purified in her creation: and so she subdueth her appetites best.  
¶ Tell me the properties of the Phoenix, the Eagle, the Swan, the Falcon, the Popingay, the Crane, the Pelican, the Peacock, the Nightingale, the Turtle Dove, the Pie, and the Crow?  
To be immortal, high minded, a good singer, to have good wings, to be beautiful, vigilant, amiable, glorious, delectable, sad, chaste, royal, and to prognosticate the time to come.  
¶ And the Lark, the Cock, the Quail, the Swallow, and the Stork, what properties have they?  
To be pleasant, magnanimous, delectable, sad, and mindful of a good turn.  
¶ And the Lion, the Tiger, the Elephaunt, the Unicorn, the Bear, the Hyena, the Wolf, the Panther, the Rinoceron, and the Leobert?  
To be vigilant, swift, obedient, humble, furious, inhuman, a devourer, to smell well, to be fair, and of great courage.  
¶ The Beaver, the Heart, the Squerill, the fallow deer, the Ape, the Fox, the gray or Brock, the Marteine, and the Wolf engendered of the Heart?  
To be providing, of long life, nimble, fearful, a Counterfecter, crafty, sleepy, honourable, and spotted.  
¶ What signifieth the colours of white, green, yellow, golden, pale yellow, orange colour, blue, pale, and carnation colour?  
Truth, hope, gladness, diminution of amity, inconstancy, heat, and revengement, friendship, treason, and sorrow.  
¶ The changeable colour, the violet, the sky collar, and th● Tawny?  
Inconstancy, government, high estate, and low.  

A point in Palmistry, and a part of manans hand.  ¶ The mount of Venus being elevated or declined, what signifieth the same?  
Love or hatred.  
¶ The mount of Saturn another token of Palmistry, what signifieth the same?  
Richesses or poverty.  
¶ How ought every age of man to be governed?  
Sucking babes with milk, the Infant with rods, the child with shame, the young man with good discipline, the man with arms, the old man with good counsel, and the latter age is decrepit and twice childish.  
¶ What be the titles of the Sun?  
The sun is called the father of the day, the governor of nature, the life of the body, the eye of the world, the heart of nature, the king of the Stars, and the visible son of God.  
¶ Which be the wings of Time?  
The time paste, the time present, and the time to come.  
¶ What be the teeth whereby time doth consume all things?  
The day, the night, life and death.  
¶ What is the cause that in our time men be not so excellent as they have been in times passed?  
It is Nature which daily groweth worse and worse, or else it is because virtue is not so much commended or esteemed at this present, as in times passed it hath been. Or else it may be said, that it is the custom of each age to make complaint of the present state.  
FINIS.   

Imprinted at London in Paul's Churchyard, by Nicholas In●lande.