Imprimatur THO. WEEKS▪ R. P. Episcope Londinens. Cap▪ domest.  
Octavo die Maij.   


Astro  
logus▪  
THE RESOLUER; OR Curiosities of NATURE  
Written in French by Scipio Du Plesis Counsellor and Historiographer to the French King.  
(Useful & pleasant for all.  
GOD and Nature hath done nothing in Vain.  
Arist: lib: 5. Cap: 8.  
Plato▪  
Aristotle   

jason.  
W. Martial.  
London Printed by N. & I. Okes.  
Anno Domini▪ MDC XXXV.  
Al●humil Sculpsi●▪    

THE PREFACE OF the Author upon his natural Curiosity, super-tituled, THE RESOLVER.  
Aristippus' being asked wherefore he instructed his Son in good Disciplines with so great care, made this crude or raw Answer, to the end said he, That one stone should not be set in the Theatre upon another stone: It seems by this answer, he esteemed ignorant men below beasts, and things though animated, he esteemed rather a stone, above them, which hath neither sense nor life: Nevertheless I would not so vili●te the dignity of Man, although he were ignorant, because of the divine Character of the Soul: but I dare hold and maintain, that of base things, he is of worse condition than the beasts, although that they for the conservation of their kinds, have been endowed with many rich natural faculties, the effects of which seem to approach even to reason: But man having no need of such faculties, being he hath been created of Reason itself, if he would vouchsafe to use it; by the means of which he may be a neighbour even to Divinity, which is far from brutality. Now the use of Reason appears principally in the search and knowledge of causes, the which makes us to equally distinguish of those which are ignorant, and of the beasts together: For the ignorant and the beasts know well the being of things, but not the causes of them; they see well that it is Day, that it is Night, they hear well enough the murmur and grumbling of the Thunder, they mark the progress, the perfection, the decline, and the alteration of things which are in Nature, but the causes of all these things are only in the learned, which know, and that with singular contentment of spirit the causes. Nevertheless as those which are shut up within a dark dull prison, cannot extend their aspects upon all sides, but only a traverse by the grates, and little openings of the same: so our Soul, a prisoner within the gross carcase of this material body, having no other way of knowledge (for the most part) of those things, then by the means of the Senses, which are as the windows of his prison, cannot commodiously speculate and consider, nor by consequent know; but as the Hydropickes augment their thirst in drinking, so the desire that they have to learn, increaseth in them even in their learning: And yet further in admiring the divers objects that present themselves ordinarily as marveils to his ignorance, so that he may have a solace in his knowing, without being satisfied, and yet may draw some resection, not perfection; the which hath therefore been so wisely ordained by the singular providence of the sovereign author of Nature, to the end that being stayed in the search of the Causes in these low things, and being not able, but to admire the effects in many subjects, our Soul lifts itself up to the knowledge of the first cause, which is God, wholly wise, wholly good, and Almighty: This is therefore that I ought not to be blamed of curious spirits, if in this curious search of causes in natural things, I have not digged so profoundly into all the secrets of Nature as they would desire: for it is a thing above more than humane power; and although I have not fed them with vain imaginations, or imagined vanities as some, who with an ambitious arrogancy have published resolutions of the most abstruse things, which the Ancients, more able than they, have held either for inexcrutable, or for uncertain: Also it is easy to judge, that they did but trifle themselves herein, and that silence would have better becomed them then their too much prattling, for in the end they could not discharge themselves from those bars where their subtle spirits were so enwrapped, that they were constrained to have often recourse to the first causes, or to the universal. For if one asked them the reason, why the Adamant draws the Iron, or the jeate or Amber the straw, they answer, that it is by Sympathy, Analogy, and resemblance of qualities that there are in these two bodies, but ask them what are those qualities, they are stopped there, so as they are less resolved after such their solution, than they were before; for if I should grant them, that if the resemblances of some qualities are the cause of such attractions, then wherefore is it, That wood doth not draw or attract wood, stones stones, and so of other things, which not only sympathise in qualities, but are also of the same essence: Who is he that can yield a certain reason, why the little Chickens fear the Kite, although they have never seen him, and that he is so far from them, as almost in the clouds; and yet they fear not the Dog, the Cat, the Horse, nor any other Animals which pass hard by them: The same one may say of the fear which naturally the Hare hath of the Dog, the Rat of the Cat, and other the like; but these subtle spirits will answer, that it is a certain Antipathy: In truth, on the contrary, it is uncertain, since we can neither design it, nor particularise it; for what other thing can we say, but to run to the general cause, and say, that nature hath given them as by instinct this knowledge of their enemy, for the safeguard and conservation of their kind. Who can resolve me of the marvelloas invention of our Fathers, touching the needle in the Mariner's Compass, which turns always towards the Pole Arctic, or North-star, so necessary to Navigation, the point of the same being only touched by the Adamant: There are say they, Mountains of Iron under this Pole, or near it; the which for the sympathy that is betwixt the Iron and the Adamant, wherewith this Needle is touched, and is the cause that this point is always turned towards that coast there: neither will I deny, that these Mountains are so, because I have never been upon them; but yet I am not bound to believe it so, although I shall defer this to the authority of those which have written hereof: Therefore I will not very willingly persuade myself, that the attractive faculty of these Mountains of Iron are so powerful, that they can extend so long a distance, as they ordinarily prove it in the vastity of the Seas.  
Who is he amongst the Physicians, that can give me a clear and true Reason of the coming and going of the Ague, be it quartan, quotidian, or tertian, and why at his coming it first shakes him with a cold fit, and after seizeth him with a hot, and how successively the sick have their hours certain and infallible: nor otherwise can they resolve me, wherefore children of the seventh month live, and those of the eight, not; if it be not as they say in Egypt, because of the serenity of the Air which is in that Region: Briefly, there is an infinite number of other effects, of whom the neighbour cause is hidden from us, to the end, that we shall acknowledge our weakness, and that we should not grow proud upon our sufficiency, so short in many things, but that we should praise God, and that otherwise marking the infinite desire to learn, which is innated in our Souls, the Engine of Divinity, and which cannot be satisfied in this life, drawing from us a certain proof of its Immortality, and that it is in another place where she ought to be made all-knowing and all accomplished, by the enjoying of the sovereign good in the contemplation of her Creator, the most clear Mirror, representing and teaching all things which shall be to her eternally in view.  
For the questions contained in this Treatise, I persuade myself, that they shall here find solution pleasant, and not vulgar; being for the most part drawn from the Problems of Aristotle, of Alexander Aphrodisea, and from the works of the most excellent Physicians, Naturalists, and other grave Authors which I have gleaned, and been choice in them; having also contributed much of my own as well in the invention, disposition, and facilitating the reasons of others; so that those, which though they have but little judgement, may resolve an infinite of other questions, by the understanding of these here: Also it is my principal aim and mark, to profit by my labours all sorts of studious persons, and that the glory may be to God, by whose grace and bounty we hold all sorts of goodness, which appear by so much the more great, as we communicate his gifts to others: for unhappy are those, who hide or bury their treasures, be it riches of spirit, or other communicable blessings.   

THE TABLE OF ALL the chiefest heads that are contained in this Book.  

Air. page 11  
Animals. p. 25  
Ascending and descending. p. 2●0  
A Gouty question. p. 226  
Age. p. 393   

B  
Bitterness and love p. 16  
Blindness. p. 22  
Basili ke. p. 33  
Bastards. p. 34  
Beasts. p. 36  
Baldness. p. 64  
Bells. p. 94  
Bowstrings. p. 103  
Breathing. p. 232  
Birds. p. 310  
Blood. p. 340   

C  
Crooked Persons. p. 40  
Callus. p. 41  
Camelion. p. 44  
Calxes. p. 46  
Cocks. p. 100  
Cold. p. 208  
Cause of the Hic-up. p. 237   

D  
Dogs. p. 83  
Dropsy. p. 248  
Drinking and Eating. p. 273  
Dumb folks. p. 289  
Drowning. p. 298  
Death. p. 403   

E  
Eggs. p. 58  
Echo, and of the Element. p. 156  
Excrements. p. 183  
Extremities. p. 184  
Eating and drinking. p. 273  
Ears. p. 314  
Earth. p. 362   

F  
Flesh. p. 4●  
Flame of a candle p. 44  
Fingers. p. 12●  
Face. p. 186  
Females. p. 189  
Fire. p. 194  
Fevers. p. 19●  
Form. p. 20●  
Fruit. p. 21●  
Frost. p. 214  
Fatness. p. 226  
Fasting. p. 252  
Fear or fright. p. 327  
Fishes. p. 333   

G  
Gravel or stone in the bladder or reins. p. 42  
Gelded folks. p. 45  
Grainesse. p. 71  
Gaping or choking. p. 177  
Generation. p. 218  
Gold. p. 313  
Gunpowder. p. 336   

H  
Heat. p. 63  
Heaven. p. 83  
Heart, p. 93  
Horns. p. 107  
Habitation. p. 227   

I  
Infancy and Increase. p. 1  
Infants. p. 157.  
Images. p. 249  
joy excessive. p. 25   

L  
Lameness. p. 39  
Lightning. p. 207  
lettuce p. 258  
Laurel or Bayes. p. 264  
Looking-glasses or Mirours p. 284  
Life and to live. p. 389  
Lice. p. 402   

M  
manginess. p. 113  
Milk. p. 256  
Moon. p. 266  
Morning. p. 276  
Moors or Ethiopians. p. 287  
Music. p. 291  
Mice. p. 403   

O  
Of Oil. p. 244   

P  
Pissing and breaking Wind backward. p. 172   

Q  
Quicksilver. p. 28   

R  
Running. p. 11  
Right hand or side. p. 138  
Resounding and Retaining. p. 337  
Rats. p. 403   

S  
Sharpenesse. p. 10  
Stamerers. p. 35  
Speaking. p. 38  
Sneezing. p. 59  
Sleep. p. 129.  
Sweetness. p. 136  
Shame. p. 242  
Swearers p. ●55  
Sickness. p. 269  
Snow. p. 294  
Smelling p. 304  
Sobriety. p. 342  
spital of man. p. 343  
Salt. p. 344  
Sun of the Firmament. p. 347  
Sorcery. p. 350  
Sweeting. p. 352  
Spots. p. ●59  
Sight or seeing. p. 367   

T  
Toothache. p. 9  
Tickling. p. 62  
Teeth. p. 115  
Tasting. p. 223  
Tongue. p. ●60  
Tears. p. 162   

V  
Urine. p. 387   

W  
Ways. p. 70  
Water. p. 141  
Women. p. 191  
Washing of hands. p. 263  
Wind. p. 364  
Worms. p. 402   
Courteous Reader, I entreat you to add these 4 words to the latter end of the last line of page 205, common to all forms.   

The Resolver, OR, CURIOSITIES OF NATURE.  

Of Infancy and Increase.  

QUESTION. WHerefore is it that during our Infancy, and the first year after our Birth, our bodies increase much more, and more hastily then in our Youth?  
Answer. Because that Nature being far from her perfection, hasteth as much as she may, and troopeth up all the forces of natural heat, which is then fervent and boiling, to turn great quantity of food into the increase of the body.   

Que. Wherefore is it that Females are sooner perfect in their growth then Males?  
Ans. Because as in things Artificial, those which are done in most haste, are the worst accomplished; so Nature employeth less time to the increase of Females, as being less perfect than Males, which have much more of natural heat, and are more vigorous, strong, and robust, than they are: It is also the cause wherefore Daughters are deemed by right of Law capable of Marriage at 12 years of age, and Males only at 14, which age is called puberty, or Youth; as also that Nature is so free to men, that she maketh them gain twenty years above women, for the two they went before them by increase in their childhood: for women decline and decrease, and cease to conceive about the 50 years of their age, and men are capable of generation at 70 years: and we read of some that have begotten children after fourscore years, as Cato the Censor, and the King Massinissa, although he had attained to the age of Fourscore and six years.   

Q. Wherefore is it that the vital Faculty exerciseth not so well its functions in the increase of the body to the end of the life, as it doth to move the appetite to eat and drink, to concoct, digest, and dispense the victuals by all the members of the body, to thrust out the excrements, and briefly, to nourish and sustain the body?  
Ans. Because that all natural bodies are determined to a certain quantity, otherwise they would increase unmeasurably, being then arrived to that regular quantity: for then Nature increaseth no more the bodily mass, the which having remained sometimes in his perfection, beginneth in the contrary, to decline and decrease: So as it is not necessary to the life, that the body should still increase without end, but it is above all necessary, that the other functions of the vital faculty should be exercised, because that without them we know not how to live.   

Qu. But wherefore is it, that the body having his perfect growth, hath nevertheless yet need of nourishment?  
Ans. Because that our bodies have this imperfection, that they are in continual flux and loss of substance, the which we repair, and renew by meat and drink, which I have other▪ where showed more amply.   

Qu. How is it then possible we should dye, since that by eating and drinking we repair the loss of our substance?  
An. Because that which is added by the meat and drink, is of strange matter, and is not so excellent as that which is innate and wholly natural▪ as the light in the Lamp, by the means of Oil, abateth with time, and in the end we corrupt by the ordinary alteration we receive by food, so that it is of necessity we die.   

Q. But how is it the Apostle teacheth us, Rom. 5. Cap. That by a man sin entered into the world, and by sin, death: it is not then by the fault and imperfection of the body, but rather of the foal?  
A. If the first man had not sinned, truly he should never have died, but had remained in the state of innocence within the Garden of Felicity, until that after a l●●g tract of years, it had pleased God to lift him living into the Heavens: but the humane body framed of corruptible matter, had not left to have the default and imperfection aforesaid, the which nevertheless he had repaired by a more singular and sovereign Diet, then that whereof we feed at this present, which food was of the Tree of Life.   

Q. Wherefore is it, that little children increase more in the Head, then in any other part of the body?  
A. Because according to Aristotle, eating much, and often, natural heat, which is very boiling in that age, lifteth great quantity of the aliment to the superior parts, especially to the Head, which nourisheth it much more, and sooner; so that it hath been observed five days after their birth, the little children have not been able to move and turn the neck, so have the parts above been filled with humours.    

Adolescentior Youth.  

Q. FRom whence comes it, that youths about 14 or 15 years become hoarse, having their voices rough and unequal, and a little time after change their voices into a more gross and grave tone?  
A. It is because in that age the Organs and Conduits of the body dilate and stretch themselves, and all the members engross and fortify, to be the more proper to travel, and especially to generation: and amongst other Organs, that of the voice dilateth itself also: but because that it is not done at 〈◊〉 sudden, nor according to some equally, by the Artery of the throat, the voice sharp and small, stretcheth into a more gross and grave tone, becometh unequal, until it be entirely changed by a perfect dilatation of the vocal Artery.   

Q. Wherefore is it that about the same Puberty or Youth, that is, in young youths at 14 years, and maids at 12, the hair begins to appear in their chins and secret parts?  
A. Because then, as the great and ample conduits of the body stretch and dilate themselves, so do the pores and subtle conduits of the flesh, so the hair hath liberal issue likewise in the parts natural, where the heat begins to descend with the spirits, which aideth to carnal copulation: nevertheless women have no beards, because of their excessive humidity and coldness, as I shall say more amply hereafter upon this word▪ Women.    

toothache.  

Q. FRom whence proceedeth the aching of the Teeth?  
A. From cold and austere ivyces and liquours which fret in the Teeth, as we may prove in cutting a green and unripe Apple, by the juice upon the knife.   

Q. Wherefore is it that Parsley and Salt taketh away the akeing of the teeth?  
A. Parsley hath a weak juice, yet nevertheless it is gluing and binding, the which being administered, and stick in the teeth, taketh away the aching: Salt also by his acrimonious and stinging quality, produceth the same effect; and in as much as he is hot and corrosive, he taketh away the akeing from the teeth, which proceeds of coldness: upon the subject see more after, where I speak of Teeth.    

Sharpenesse.  

Q. WHerefore is it that Victuals sharp and biting, provoke appetite to ●ate?  
A. It is in as much as they are opening, for they open the stomach, and by a kind of tickling or pricking, they awake the natural heat, in cleansing or dissipating that which held his action still, or in quiet.    

Air.  

Q. HOw can it be, that the Air is more moist than the Water: for in the common opinion of Philosophers, seeing that the Water wets much more, and the Air in the contrary dries?  
A. In as much as Water is a body much more gross than Air, so it is less humid than Air, and wetteth therefore the more: even as a piece of Iron red hot in the fire, burneth more than the fire itself, because of the solidity of the matter, and for that which is said, that the Air drieth, it is because it is hot: but it dries not much without the aid of the Sun and Wind, which holdeth of hot and dry.   

Q. From whence comes it, that where motion chafeth the Air, we refresh ourselves, nevertheless when we are hot, in beating the air with our hats, hand-cerchiffs, or Fans?  
A. It is that in so moving and beating the Air, we chase behind us, that which was formerly chafed, and that which succeedeth and followeth suddenly after the other, is more fresh; for there is nothing void in nature.   

Q. Wherhfore is it that it is more hot and smothering, the Sky being covered and charged with Clouds, then when it is clear and fair, seeing that the Stars may more commodiously heat the ●arth, the air being fair?  
A. It is because that all the heat exhaled aloft when the Air is fair▪ nothing doth thrust it down below: and in the contrary▪ the clouds repulsing it, downwards it falls of necessity, that the inferior region of the Air is more heated, and as it were stifled or choked by this repulsing of the heat.   

Q. Wherhfore is it that the Air is more moist in Towns, then in the fields?  
A. Because that the buildings hinder, that it cannot be struck, or beaten by the rays of the Sun and of the winds.   

Q. Wherhfore is it that the middle region of the Air is more cold in Summer, then in Winter?  
A. It is because of the Antiperistasis, and counter-resistance, or counter-battery of heat and cold: for the heat occupying the face of the earth in Summer, the cold is shut up partly within the entrayles of the earth, by reason whereof the water which issueth out, is fresh, and part flieth into the middle region of the Air, because whereby Hail is engendered, which is of the water taken and congealed by the cold.   

Q. Wherhfore is it that the air is not perceivable by any of our exterior senses, but by the touch only?  
A. Because that it hath no other quality of itself to those which are objects to the other 4 Senses, which are Colour, Sound, Odour, and Savour: but in as much as it is naturally moist and dry, & sometimes also hot or cold, as it is diversely affected, we feel it strongly by the touch.   

Q. But wherefore is it that nature hath not given it neither colour, nor sound, nor savour, nor odour?  
A. Because that being the medium, or means, by the which we perceive the said qualities, it should be impossible for us to mark or discern in the world, the admirable variety of colours, sounds, savours, and odours, if the Air were participant; for as we behold traversly a glass red, or yellow, all things seem red or yellow: in like sort if the Air had certain colour, sound, savour, or odour, all things would seem to us of the same colour, sound, savour, or odour, that the Air had, in as much that by the means of it we perceive these said qualities in all other things.    

Bitterness.  

Q. FRom whence comes it, that bitter things have for the most part some medicinal virtue, or purgative faculty?  
A. It is in as much that they are of a difficult digestion and concoction, so that they serving not for food and nourishment to the body, they yet serve at least for purgation and medicine.    

Love.  

Q. HOw comes it to pass, that many times we love those that we never saw?  
A. This happeneth not often that we love so, but those the which by reputation we believe to have some perfection, be it of Virtue, of Science, or Beauty, that we are so taken, and our souls do imagine this self perfection more great than it is: so that it is no marvel she is so taken, and that she loves and honours much more, then after she hath seen the subject▪ for rare persons are like to Tapestries, which seem fairer a far off, then near hand.   

Q. Wherhfore is it, as saith the Comic, that the falling out of lovers is the renewing of love?  
A. Because that Love is like to a flame, that increaseth by the blast, and by the wind: likewise Love augmenteth by some disfavour that one Lover receiveth from another, so as they are sometimes unassociated and retired, but after they desire a reunion of their love with more fervour and passion then before.   

Q. Wherhfore is it that the love of men augmenteth, when there are many corrivals in the inquest of oneself subject?  
A. It is because that the jealousy that the one hath against the other, the which as a puff of wind, re-inflames the fire: so doth the amorous passion▪ this is therefore that the ancient Poets feigned very properly, that Venus knew never how to put into credit her son Cupid, or Love, that the greeks call Eros, until she had brought forth an Anteros, or Counter-love.   

Q. From whence cometh that we are ashamed to discover our amorous appetites when they surmount us, and discover frankly and without any shame our appetite of eating, drinking, sleeping, and such like?  
A. It is because the amorous appetite is not necessary to the life, as the others are, and the open practice thereof is shamefully censured amongst the most politic Nations, and being shameful to be acted, but in the night, and in hidden corners, it is not comely to speak lasciviously; but amongst Nations which held it no shame, nor made it no more difficult to publicly play with women in love-tricks, then to eat and drink. And Diogenes the Cynic, had no more shame in this action, then to say he was planting a man, as if he would say, that it should be as lawful to plant publicly Men, as Trees.   

Q. From whence comes it, that lovers are ordinarily pale and wan, and that sometimes the extremities of their bodies are quickly hot and cold, and all for love?  
A. They are won when they are in defiance, fear, or despair of their loves: because that such passions cause the blood to retire to the interior parts, by reason whereof also the extremities of the body become cold; for blood giveth the Vermilion blush, and heat together: but when they are in hope, or assurance to enjoy their loves, than they are red, and have the extremities of their bodies hot, the blood running and spreading over all the parts, even to the extremities, and with the blood the natural heat.   

Q. Which of the two is more constant in love, man, or woman?  
A. Virgil and other Poets, have accused Women of extreme lightness and inconstancy: nevertheless it seemeth to me, that reason and experience should combat for them herein: Reason, in as much as they are more cold than Men, and the nature of cold, is to hold and shut constantly: heat in the contrary, (the which aboundeth more in men then in women) unties, disunites, and dissolves: Experience confirms the reason, in that we ordinarily see more women deceived by men, than men deceived by women.   

Q. Wherhfore is it, that women love more ardently and constantly those which have had their maidenhead?  
A. It is because a woman receives her perfection by coupling with the Male, as the matter by union with the form, and so women love most those which have given beginning to this perfection, or that those which have depucillated them, hold the most fair and most rich gage of their love, which is their Virginity.   

Q. Wherefore is it that Mother's love their Infants more tenderly than their Fathers?  
A. It is because they cost the Mother's more dear, who have contributed to their generation with their Fathers: And besides, they have borne and nourished them within their flanks, and after brought them forth with peril of their lives: Also that the Mother is very certain, that they are her children, but the Father doth but think it only that they are his, not being wholly certain that they be begotten by his works: this is the reason that the Poet Menander singeth in his Verse,  

The Infant is beloved by his Mother  
More tenderly then by his Father:  
Because she well doth know it is her own,  
And he but thinks it fruit himself hath sown.   
And the same reason makes Homer to feign, that Telemachus, the Son of Ulysses, being asked who was his Father, answered in this sort, 
My Mother hath me told Ulysses was the man,  
I do believe it so, for who tell better can.    

Q. Wherefore is it that fathers and mother's love much more dear their children, than they are beloved of them?  
A. For three principal reasons, the one is, that the Fathers and Mothers love further their Children, to wit, from their birth, by which cause their love is more fortified, and the children love not but since they had the judgement to acknowledge them for Parents: the other is, that the fathers and mothers love their children as themselves; seeing a continuance, and a progeny of their being to posterity, and the children love them not, but as being sprung from their trunks, without regarding of them, as propagators of their being, the third, that nature, that always hath regard to the conservation, and promotion of the Species, which she maintains in the continual succession of her individuals, thrusts always out the love of predecessors, to the successors, and regards not much behind her the posterity of the ancestors, & that is it which causeth this common saying that love descends more than ascends.    

Animals.  

Q. FRom whence comes it, that we cannot find any private and domestic Animal, but that there is of the same kind wild and savage: and nevertheless there is of the savage, that can never be made tame.  
A. That is (saith the Philosopher) that the evil is more easy to bring forth, and produce, than the good; in as much that the good are more perfect; and that which is most perfect, is of hardest production: now that which is Domestic and tame, being better than that which is wild, is not so frequent, the same one may say of plants, as well as of Animals.   

Q. From whence comes it that household beasts, are more fruitful than the wild, when they engender?  
A. It is because they travel less, and are better nourished.   

Q. From whence comes it, that certain beasts, as Elephants, and Camels, will not drink in the water, unless it be stirred and troubled?  
A. Because that seeing their Images in the clear water, they are afraid, and get out, not daring to drink.   

Q. How is it that some Animals, can sleep with their eyes open; as do Lions and Hares?  
A. It is because they have not their eyelids sufficiently large, to cover wholly their eyes.   

Q. From whence comes it, that women have not a certain season for child birth, as well as all other kinds of Animals have for the most part, the most perfect producing ducing their fans, and their Colts, at certain seasons of the year?  
A. That the conjunction of man with woman is at will, irregular and indifferent at all times, and the most part of all other Animals, ●oupleth not but at certain seasons, and not all the year through.   

Q How comes it that certain Animals naturally, fear others, even at the first sight, as little Chickens, the Kite, the Hare, the Dog; the Lamb, the Wolf; the Rat, the Cat; and so others, and yet fear not other strong Animals, and more formidable than they are?  
A. I have said herebefore in the Preface of this book, that it is not easy to yield a particular reason, and a near cause, but only in general, that the same proceeds from an Antipathy, or a natural hate, which is between certain kinds of Beasts to the most weak, whereof nature hath given this instinct and knowledge of their enemies from their birth, for their safeguard, and for the conservation of their kinds.    

Quick Silver.  

Q. FRom whence comes it, that Quick Silver separateth, and div death itself into divers parcels upon a body solid, dry, plain and smooth?  
A. It is because of his subtlety that he holds always inmooving, according as the figure of the place permits him, because of which moving subtlety, and Activity, it is called quick.   

Q. Wherefore is it, that being separated in pieces, he gathereth together, and again comes into a body, if he be poured into a hollow place?  
A. Because that being liquid, the parts separated, researcheth, and easily findeth their union in a proper place, to contain and border them, for it is the nature of liquors, to Unite and Remasse, because of their resemblance, and the easiness that they have to stretch forth, and run the one within the other.   

Q Wherefore is it that it runneth still round?  
A. It is the nature of all the Elements, to occupy the place Spheric, Circular, or round, by reason where of they are parties, as by some natural right that they hold from the total, aroundeth so: now quick silver being no other thing, than water mixed with very little of Terrestrial exhalations, and that the most subtle takes the same figure▪ even so as we see by experience, that drops of water, or other liquor shed upon the earth, gather themselves together round as little bullets; being that moist things fly the dry, as▪ their contrary, clap into a roundness, to touch the less.   

Q. But why? it seems not to me that all the Elements occupy a round place in their parties, for the fire is always in a Pyramid, not in a round; the earth hath no certain figure in his parties, and for the Air being invisible, we can know nothing of it?  
A. Intruth the material fire is always in a Pyrmais, because that we can never see it but in motion, and tending to his natural place above the Air, and likewise the small drops of water, are Ropes in the Air, hanging their motion, and casteth them into rounds, being come to their Centre, but if the fire were in his natural place, with the fire Elementary, it should be without doubt in a Spheric figure, as the other bodies which inv●ron it: for the earth, she hath her Centre round, as well as the other Elements, making but oneself globe with the water; but if she is removed in her parts and pieces, she retains such figure as the giver, or as she falls in the division; because of their solidity and dryness, which permits them not to extend forth, as those of other Elements, which are fluid and moist.   

Q. Wherefore is it, that Quicksilver wets not a dry body running over it, seeing that it is very waterish?  
A. Because that being in part composed of Terrestrial exhalations: so in all metals the dryness of them hindereth the moisture; so as Quicksilver flies marveilously, and will not be long stayed; but runs along, or leaps to avoid the touch.    

Blindness.  

Q. WHerefore is it, that the blind hath better hearing then the clear seeing?  
A. Because that the Sense of the sight doth not distract them otherwhere, and being they can see nothing, they harken always more attentively, being that Nature recompenseth in one Sense the loss of another.   

Q. Wherefore is it, that they have also better memories?  
A. For the same reason above said, for perceiving little of object, in comparison of clear seeing, they retain what they hear, better, and longer time.    

Basilisk.  

Q. HOw comes it to pass, that the Basilisk kills men with his only look on them?  
A. There is more appearance that he kills men by certain stinks, and venomous vapours that he exhales and breathes out, with which he infecteth those that approach near him: for if he saw from a far, he could not hurt them.    

Bastards.  

Q. WHerefore is it that Bastard children are ordinarily more ingenious, and more courageous than the legitimate?  
A. The cause is, that being conceived by stealth, the business is done with an affection more particular, and ardently searching those parts which cause the child to be much more accomplished, than those which are begot with an ordinary and common affection, and sometimes languishingly; and this is the cause wherefore the ancient Bastards, that the Poets called Hero's, or demi gods, have been esteemed Sons of a god, and of a mortal woman, o● of a Goddess, and of a mortal man▪ because of their admirable, and above humane virtue, as Hercules, Achilles, Aeneas, Romulus, and others.    

Stammerers.  

Q. WHerefore is it, that those which stutter, having great difficulty to express with an articular voice, cannot speak softly and low as others do?  
A. Because that to surmount this difficulty and natural default and accident, (for this may come by sickness, or other harm) that hinders them from pronouncing distinctly and neatly, they force themselves with more contention than others, and so striving, they cannot speak low, as those which have their tongues easy and smooth.    

Beasts.  

Q. Wherefore is it, that Beasts go as soon as they are brought forth, and men do not?  
A. Because that the Beasts have their natural heat from their birth, equally diffused through all the parts of their bodies, and man not, but only and principally in the head; and so the other members are not sufficieutly strong of sustain him in going, until that with time natural heat stretcheth itself also to the inferior parts, thus saith Alex. Aphrodiseus: but in effect to say better, and that the cause truly is, that men have their legs more fleshy, but the beasts being almost all ●erves and bones; by which reason the Philosopher concludes, that men are many times born more lame, than any of the other Animals, as we shall say hereafter.   

Q. But wherefore is it that nature hath so or dayned, that the man should in this be inferior to the other Animals?  
A. It is in my opinion, that if the beasts had been also infirm as men in their birth, the greatest part of them had been lost, neither having judgement, nor conduct, nor the commodities of men, and being subject to be taken, and surprised by one another, as also by man; but in man's behalf it was very expedient that he should be borne so weak, to the end that he should acknowledge his baseness and his infirmity, and that he should be less proud.   

Q. Have not the beasts some judgement, or at least, some use of reason?  
A. No; but only a certain natural instinct which hath been given them for the conservation of their lives, and propagation of their kinds.    

Speaking.  

Q. WHerefore is it, that no other kind of Animal hath the faculty of speaking, besides man only; or if there be any that imitate his language,▪ or rather his voice, they understand nothing?  
A. It is because that words are the messengers of the reason or will: and beasts being deprived of reason, have no need, neither of discourse, nor of words, their inarticular voice being to them sufficient to express their appetites, and animal passions, as joy, and grief, and anger; for those which would have that the beasts have also their language, and that many have understood them, as Tiresias, Thales, Melampus, and Apollonius, Tyanien, are fables, or rather follies.    

Lame.  

Q. WHerefore is it that the lame are more gluttonous and luxurious, than those which have their legs equal and whole?  
A. Because the food that they ought to employ to the increase of the thighs or the legs, enters not through all the members, one being more short than the other, or both imperfect; which is the cause that the rest of the Aliment mounteth aloft, and turneth into seed, the superfluity whereof provoketh luxury.    

Crooked persons.  

Q. Wherefore is it that those which are crooked and kerbed backed, have ordinarily difficulty in breathing, and have stinking breaths?  
A. Because that their Lungs are by the same means rebaited and recurbed so, that the Air being there stopped and shut up, they breath with pain, and the same Air being not free, corrupts and putrifies there within them, and then breathing it out, stinks.    

Callus.  

Q. HOw comes it that in a broken leg ill set, there comes to be a rupture, or hard knot, which the Latins call Callus, which is more hard, and more strong than the bone itself was before the Rupture?  
A. It is because that Nature is provident in all things, and hath more care of the parts offended, then of those which are whole, so as she distributes more abundantly nourishment unto them▪ as a good father doth likewise to his sick children, and by this means the said parts are more fortified than they were before; the same also happeneth unto Trees.    

Gravel or Stone in the Bladder, or reins.  

Q. From whence comes it that little children having the Ston or Gravel, which the Latins call Calculus, engender within the bladder, and aged men most often in their reins?  
A. It is because the little children have the conduits of the reins very straight, so that the urine running through like a channel of water, traineth with it by force a gravelly sand (which is the matter of the Stone) below within the Bladder; but old men having the conduits more ample and large, there is place enough to give way to the urine, without training any matter which flows in it: nevertheless when it is heaped together in great quantity, it sometimes stops the conduits, and is not suffered to descend so well in old men, as in little children within the Bladder: now this sand being made of certain adust humours, and too much boiled, is reduced into powder, and at last coagulated into a stone in the reins.    

Flesh.  

Q. WHerefore is it that the flesh of young Animals corrupts sooner than that of the old?  
A. Because that of the young is much more humid, and of the superfluous humidity proceedeth the corruption.    

Camelion.  

Q. From whence comes it that the Chameleon changeth his colour so often, and takes that of the next body, to which he is nearest neighbour?  
A. The cause is, that he hath his skin so shining, the which as a kind of mirror, representeth the colours of the neighbour body diversely: nevertheless according to the reflection of the light for to prove the same, it must be done in a bright day, and in the Sunshine, as I have seen it by experience; they 7s; ay the 7s; ame of a Fish called Voulpe.    

Of Candle.  

Q. FRom whence comes it that the Flame of a Candle retires, or withdraws itself from that side if there be near to it ●ron, or some other cold thing?  
A. To resolve this in a word, it proceedeth from Antipathy and contrariety of qualities in the fire with other cold things.   

Q. From whence comes it, that the flame of a Candle only in Winter, and in moist times, seems bluish?  
A. The same proceeds from a mingling of the light with the vapours and fumes which proceed from the Candle, the which colour is furthered also by his lighted match, proceeding from the mixture of his blackness with the light.    

Gelded folks.  

Q. WHerefore is it that men Gelded, which the greeks call eunuchs, have ●o beards?  
A. Because they are too moist, for as a field mediocrally moist is fruitful, and in the contrary barren, if it be too moist; likewise men of middle temperature have beards, and men too moist, as the gelded folks, children and women, who otherwise are cold, have no beards on their chins.   

Q. How comes it that eunuchs are so extremely moist?  
A. In that their seed which they cannot thrust out, or consume by natural heat, so well as perfect men, spreads through all their bodies, and are moist excessively, by which they have their cheeks blown up, and their Paps great even as women.   

Q. But since the excessive humidity is the cause that they have no beard, from whence comes it that they have hair as well as entire men, and besides become not too much bald?  
A. Because that this excessive himidity which is in them, falls by his weight below upon the other parts of the body, hindereth not the hair from being thrust out, besides, the neighbourhood to the brain, which is temperate, and besides, the abundance of the Spirits which are in the head, moderateth it very much; nevertheless because that it remains always to nourish the hair more than in full men, that become seldom or rarely bald.   

Q. Wherefore is it that their legs are feeble and crooked.  
A. Because they are very moist, and by consequence fleshy and weak, and besides they make a great weight upon the body, which is the much more heavy, and more charged with humours, then that of perfect men, even as green wood is less proper to serve the bearing up, and portage of a great burden; because it stoops under the burden; by the same cause also great drinkers, and bathers are less strong.   

Q, Wherefore is it that the eunuchs become more grey hayrd than those which have all their pieces?  
A. Because they cannot discharge the moist humours by the Venerean act, or that they cannot consume it as well as others, because they have the less heat; and this white humidity blancheth also sooner their hairs, whereas others become white in their Age, which aboundeth then in that humour, if it be not by accident, as we shall declare in its place.   

Q. Wherefore is it, that the Eunuches cannot swallow the splean of any Animal?  
A. Because that the spleen is extremely spungeous, and swells always more and more being chewed; so that the gelded having the throat pipe narrow, because of their grease of their moisture cannot swallow a morsel great or spongeous.   

Q. Wherefore is it that they have the voice whining and sharp?  
A. Because, as I intent to say, the grease and the humidity, stopping the conduit or pipe of the voice, and narrowing it, it must of necessity make the voice sharp and small, as the Oaten pipes, the more smaller they are, yield the most smallest sound together, with having the respiration more weak than full man, and moving by that cause less air, their voices are more close and sharp, and so it is with sick folks.   

Q. But wherefore is it then, that Oxen low more grossly than Bulls; and Capons have their voice more bascthen Cocks?  
A. It is because that Bulls do bellw, and Cocks do not sing but with great strength, and contention of voice; the cause wherefore their voice is more sharp and high, as also more strong, the which we may prove in ourselves, for when we would cry the most strongliest, we lift up our voices, as we do in the most base song grave and low.   

Q. From whence comes it that gelded men are not afflicted with the gout, and Capons are extremely subject to it?  
A. It is because that pullen is extremely lascivious, and abundant in sperm▪; so that Capons being too much moist, by their retention of the same seed become gouty, being that Capons also excessiuly eat, seeing that heat is little in them; but gelded men, according to the proportion of their bodies are not so moist, so as the Capon's ●re, not so subject to the gout, in the contrary those which have all their pieces, and that play too much with women, and too often become gouty by the to much emission of their seed▪ and so the perfect man is gouty too by the Evacuation of the genital humour, and the Capon by the retention of the same seed; in the contrary the gelded man is not subject to the Gout, because of the retention of the same humour; and the Cock, because of the evacuation of the same; and this in all is, because that Pullen is of a nature much more moist then man.   

Q. Wherefore is it that gelded Animals, as the Weather, Sheep, or gelded sheep, and the Capon, are better, and more tender than those that have all their pieces?  
A. Because that the gelded lose not their better humours with females, and are more delicate, and more fat.   

Q. Wherefore is it that the gelded Animals are sooner tamed, and easily brought more gentle, than those which have their genital parts?  
A. Because they are deprived of their heat, and of the abundance of spirit that is engendered in the spongious vessels, the which heat and spirits amove and lift up the courage, and embolden those which have all their parts.   

Q. Wherefore is it that gelded Animals become more fat than others?  
A. Because they lose not their better humours, and do not runafter the Females: For the like reason the Horns increase more in Animals that are horned.   

Q. From whence comes it that the Horns of gelded Deer fall not, as of the others▪ nor the feathers of Capons, as those of Cocks?  
A. Inasmuch as the Dear amongst all other horned Animals, having only their horns solid and massive, it is needful they have a great quantity of humidity to entertain their branches, as also to fill, moisten, and nourish the feathers of the Pullen: Now the gelded Deer and Capons being more moist than those which are perfect Animals, because of the retention of their seed, have by the same means wherewith, better to moisten and entertain the one their Horns, the other their Feathers, and by the same cause gelded men seldom become bald, as I have said before.   

Q. From whence comes it that we are sometimes benumbed, and asleep in our members, but principally in our feet and our hands, by gouts, cramps, or otherwise?  
A. This proceeds of the cold which infinuateth into the body by the absence of the blood, which is retired: and forasmuch as the feet and the hands are parts of the body, most far from the heart, where the source and siege, and as it were the spring of the natural heat is, and that those exterior parts are least fleshy, they are the most apt to be seized on by the cold, to be benumbed, and asleep.   

Q. How is it possible that the fish called a Torpedo, benumbeth so the arms of the Fisher, without touching him, so as he is not able to help himself, but seems as it were insensible?  
A. It is because this Fish exhales a certain humour and vapour, the which hath this natural virtue to benumb: but Pliny in a few words saith, that it is by his odour, and a certain wind or vapour of his body, which so affecteth the members of man.   

Q. From whence comes it that we desiring to rest ourselves, and fall asleep, and resting upon one of our arms, it will be benumbed, and become as unsensible?  
A. It is because that in pressing upon it, the blood retires, and runs to the other parts of the body, & with the blood the natural heat, its inseparable companion, and with them both the animal spirits, causers of the feeling, so that the member left of the blood of the natural heat, and of the animal spirits, and seized with▪ the cold, remains as insensible and immovable.    

Grafting.  

Q. FRom whence comes it that trees grafted or inoculated be are better fruit than the wild ones, and yet more, those which are again inoculated, bear yet better, those which have been twice I mean?  
A. It is that Nature perceiving some want, betakes her suddenly to repair, by a more ample and better nourishment, so that the Tree being cut or slit, to graft in, she sendeth so much food as is necessary, and of the best to that part slit and cut, the which she fortifies, in as much more as she was sluggish before, and produceth more fair and better fruit: the same likewise happeneth to ruptures, which being well joined, and set the, Callus becomes more hard than the bone itself.   

Q. Wherefore is it not good to graft and inoculate in all times, but only in the Spring?  
A. Because that in the Winter the overmuch cold makes the Trees to dye, by insinuating into the opening or incision of the graft: and in Summer the excessive heat withers the tree, and kills it: Likewise in Autumn it profiteth not neither, in respect of the colds nearly coming, which are enemies to Nature's productions; but in the Spring time, because there is no very great frosts after the grafting is made, but a temperate heat, the friend of nature aiding to their increase and perfection.    

Eggs.  

Q. WHerefore is it that Eggs are such a good nourishment to the humane body?  
A. Because that they are hot, and give aid by their own decoction, without much borrowing of natural heat: nevertheless those which are roasted in the imbars, and eaten without so me liquor, as Verjuice, Vinegar, or other the like, are not good for aguish people, because they are affected with a strange heat by the fever, they do add yet more heat to the fever.    

Sneezing.  

Q. WHerefore is it that men sneeze more strongly, and more often, than any other Animals?  
A. It is because they eat ordinarily more than need, and of many sorts of meat too, which is the cause that they cannot so well digest as other Animals; so great quantity of vapours mounting to the brain, which moveth and provoketh them to discharge it, which they do by the means of sneezing, which proceedeth, as saith the Philosopher, by the force of the Spirits; then when the humidity forceth them to exhale and distil, or by the strength or expulsion of some raw, and undigested humour: or as the Philosopher likewise saith, man having the conduits of his nostrils more ample and open, in respect to the proportion of his body, he lodgeth more wind and spirits there, which provoke him to sneeze: I will add hereunto, that man having according to his temporal mass, more brain than any other Animal; so hath he more humidity, so as he growing cold, great quantity of humours fill the conduits, the which thrusting out by the effect of the spirits, it makes that he sneezeth strongly, in and by this conflict, and with great noise.   

Q. Wherefore is it, that old folks sneeze with more pain then young?  
A. Because they have the conduits of their nose more shut, and more strait, and as it were taken and closed together.   

Q. But why have they the conduits of their nose more shut, than the young?  
A. Because they are cold, and cold restrains and shuts.   

Q. From whence comes it, that sneezing, we shake, shrug, and tremble?  
A. It is because the veins void themselves of a certain humour, or heated spirit, and fill them again with fresh air, for they cannot remain empty; it is that which makes us to shake, the same happeneth to us in emptying the bladder.    

Tickling.  

Q. WHerefore is it that we tickle not ourselves?  
A. Because that our touch is to us natural, and familiar, and things familiar and ordinary, moves nor affects us much.   

Q. Wherefore is it, that we are very ticklish in the soles of our feet, and under our armpits?  
A. Because that the skin in those parts is stretched and very delicate; as also they are parts that we are seldom touched by, which as I have formerly said, give more cause of motion and effection.   

Q. Wherefore is it, that we are very ticklish about the place of the Spleen?  
A. Because that the Spleen being a part spongeous and delicate, it is also more easily affected so that men the which feeling the body shot through that part of the body, have died laughing.    

Heat.  

Q. WHerefore is it that hot things are sooner cold in the Sun, then in the shadow?  
A. Because in the shadow the cold locks up the heat, and hindereth it from dilating, or exhaling, which is the cause that it is more strong and vigorous: And in the Sun by the contrary, the heat is extended, or exhaled by the Air, which is his neighbour, which being heated by the reflection▪ and stroke of his rays, so that it is much more weak and feeble: for the same cause the fire is less hot in Summer where the Sun shineth upon it, than it is in Winter, or in the shadow,   

Q. From whence comes it that a piece of Iron red hot in the fire, is much more hot, and burns much more than the fire itself▪ seeing that the Philosophers hold that, that which is such by the means of another, that which is the cause, aught to be much more itself?  
A. That the fire being a body simple, and nothing solid, cannot work so powerfully, as the Iron, or some other body that is solid, thick and gross unto which the fire hath imparted his quality.    

Baldness.  

Q. WHerefore is it that we become more bald in the fore part of the head, then behind it?  
A. Because that the fore part of the head is more soft, and more thin, and divided by many seams▪ as we may see in the skulls of the dead: and the hinder part is in the contrary very hard and close, by reason whereof the humidity, which is the nourishment of the hair, is exhaled more ea●●ly from the parts before, whereby it loseth the hair sooner than of that behind.   

Q. Wherefore is it, that those which have curled locks, become soon bald, and later grey than others?  
A. They become sooner bald, because that they are of complexion hot and dry, so that the hair the which is also dry, falls of for want of moisture, which is its nourishment, & they are also later grey than others, because their heat consumes the moist humour, which is the cause of whiteness of the hairs, being itself of the same colour.   

Q. But wherefore is it that eunuchs become seldom bald?  
A. Because they are very moist and charged with excrements, and their hairs, as I have formerly said, are maintained and nourished with humidity. The same thing▪ one may say of young men and women, and for the very same reason, horns fall not from gelded Deer, nor the feathers from Capons, as I have said here before.   

Q. But wherefore is it, that old men become bald?  
A. For the reason contrary to the precedent, that is by declining with age, natural humidity consumes in them, although they abound in corrupt excrements.   

Q. Wherefore is it that bald men are esteemed more luxurious than other?  
A. In the contrary we ought to say, that they are more bald, for being too much luxurious, then luxurious for being bald; for by force of drying their bodies, and especially the brain, which contributeth most to the act Venerean, they become bald, not retaining sufficient humidity to nourish the hairs.   

Q. Wherefore is it that bald persons are esteemed of others wicked and dangerous?  
A. Because they are of a nature hot and dry, and so are prompt, hardy, and choleric, if good education and nurture doth not moderate and correct them, but also those persons that are of the same complexion, are ordinarily judicious, vigilant, prudent, and subtle.    

Calxes.  

Q. Wherefore is it that one contrary ordinarily flies another, nevertheless Calx, Sponge, Cloth, bran, and many other dry things receive water very easily, and imbibe and moisten?  
A. We must observe, that all bodies which have pores and subtle conduits, some nevertheless more close shut then others: so then dry bodies which have pores shut, admitteth not at all, or very little of humidity; and those which have the pores more open as the said things, admit not more of themselves, that is to say, in as much as dry bodies; but accidently, because of the openness and laxity of their pones, by which the humidity hath ingression.   

Q. How is it that quick Lyme breaks and fall in pieces, being drenched with water?  
A. In as much as the water insinuateth, and penetrateth strongly without, and within the parts of the Lime, opening the ties of it, whereof followeth the division and separation.   

Q. How is it that the Lime quenched with water, heateth and smokes, seeing that it ought rather to grow cold by the moist coldness of the water?  
A. It is because the Lime being a body well burnt in the Furnace, holds much of the fire, and contains great quantity of fiery spirits, the which bandeth and gathereth together against their contrary, which is the water, and worketh vigorously against it, chafing and turning part of the same into fumes and vapours, as those which breath out of a vessel full of water put upon the fire.    

Ways.  

Q. FRom whence comes it that we find the ways more long which are to us unknown, than those which we have often traveled?  
A. It is because that we determine and easily limit in ourselves the way we know, and cannot limit that which we have never gone, it seems to us longer than it is.   

Q. From whence comes it that a plain & smooth way, although it be very easy, as by fields and valleys of great stretch, it is much more trouble some then those which are unequal and rough?  
A. It is because the plain and smooth way is always alike, and that which is unequal and rough, hath in it diversity and change, which is agreeable to our nature, and solaceth much more the incommodity that we receive of others, as also that which is limited, hath divers pieces, and by retakes; but in that which we see in a long stretch, it seems to us infinite, and to be without limit for the sight.    

grayness.  

Q. WHerefore is it that men beginneto wax grey near to the temples, then behind the head, by reason whereof Homer calleth them Poliocrotapous, that is to say, to the grey temples?  
A. Because that this part of the head is more watery, humid, and soft, than the hinder part of the same, and by so much more subject to the corruption of the humours, which makes white the hairs.   

Q. How comes it that in age our hairs become white?  
A. Because as the Philosopher teacheth us, old persons abound in phlegm, the which being white, tincteth the hairs in the same colour by which the hairs are nourished.   

Q. Wherefore is it that a man only of all other Animals, is properly said grey, when Horses also become grisseled?  
A. It is because that of other Animals, where the hair falls all the year by little and little upon the Winter▪ and then comes again after, as in Horses, in Beefs, and in Dogs; or if they fall not, as wool doth not fall much from the sheep, it is because that such Animals live so few years, that they cannot change their hairs and colour: but man is not of that nature, so that his hair falls not yearly; nor of so short life as the other Animals, from whom the hair falls not; it must be that in his age he still grisseleth, and becomes wholly grey, and in the end fully white by the abundance of moisture, so far that at last natural heat being extinct in him by the default of radical humidity, which is associated with natural heat.   

Q. But how, when other Animals having the same default and debilitation of radical humidity, and of natural heat in their age, wherefore show they not the like effect?  
A. This comes particularly to man, in as much as according to the proportion of the corporal mass, he hath more quantity of brain then any other of the Animals: Now the natural heat debilitateth and diminisheth in him in his age, and he cannot conserve so great quantity of humidity, so that this humidity superabounding, leaveth him; the natural heat corrupts, and the hairs then receiving an evil nourishment, whiteneth, and representeth (as I have said before) by this whiteness the colour of this corrupt humour, which is a kind of phlegm always white.   

Q. From whence comes it that there are men white before age, and in the flower of their best time become grey?  
A. The cause is labour, travel, torments, affliction, and sicknesses, which do often debilitate and often extinct before the time the power of natural heat, according to the saying of Pindarus in this Verse, 
It sometimes happens in our way.  
To meet a young man turned grey.  And Homer to this purpose, 
Care, sorrow, grief, and dire distress,  
Gives the young head the old man▪ s dress.   
Very fear itself, horror, and the apprehension of an inevitable death, hath so far seized upon some men, as we read of a kinsman of Francis Gonzagus, Prince of Mantona, who accused of treason became grey in the prison, betwixt the evening, and the morning.   

Q. Wherefore is it, that Horses become grey, or griseld about the head, more than any other kind of Animal?  
A. Because that they have the bone which covers the brain much less hard; considering the proportion of their bodies, than any other Animal, which is the cause, as saith the Philosopher, that by coming old, the natural humidity is exhaled, and the corrupt humours affect more easily their hair.   

Q. From whence proceedeth the the divers colours of the hair?  
A. From the divers temperaments of the humours, whereof they are composed & nourished; for example, those which have their humours much boiled, have black hair, as the Ethiopians, Egyptians, Moors, Africans and others; those which have them indifferently boiled, are red or deep yellow, according as the matter is more, or less boiled, or according to the mixture of Phlegm with choler▪ but these which abound in Phlegm and Crude humours, have flaxen hair.   

Q. From whence comes it that some have naturally their hair curled?  
A. Galen yields many reasons, saying, that frizling of the hair is caused by the temperature, hot and dry of the person: as we see that little, long, and strait bodies, when we dry them at the fire, they bend and reply; or it may proceed, saith he, from the weakness of the matter of the hair, which cannot remain straight streached all a long, but turneth up again, and frizells below; or we may with Aristotle attribute the same, with a double moving from the matter of the hairs, which are but of sooty exhalations, the which being something hot and dry, and by the same, holding of Terrestriate and fiery quality, the earthly falls down below, and the fire affects the height, it falls then of necessity, that by this double and contrary motion the hair frizels, and curls, all which reasons are sufficiently receiveable.   

Q. Wherefore is it, that those which have their hair rough, gross, and harsh, are ordinarily more strong; robust, and courageous, than those which have it soft, smooth, and subtle?  
A. Intruth the same may be noted in many sorts of Animals, as in Sheep, in Hares, and in such other cowardly, and flying Animals, which have all their wool, or hair downish, and lies smooth: but in the contrary Lions, Boars, and Bares have it rough and staring, the which is found by experience also true amongst men, and not without reason; for hair which is harsh, rough, and gross, testifieth that there is great abundance of natural heat, mixed with the humidity, the which opening the pores, giveth passage to the humours, which are the matter of the hair; to this purpose says very well a Latin Poet, 
A thick beard, and curled locks,  
Shows a soldier fit for knocks.    

Q. Wherefore is it, that those which have curled locks, are ordinarily camesd, or the nose turning up?  
A. Because they have the blood very hot, and boiling, and heat hindereth superfluous matter, to stretch and extend, for the nose is of Cartilages, and a Cartilege is a kind of bony substance, and the bone is of a superfluous matter▪ for this cause also little children, having boiling blood, have their noses also turning up.   

Q. Wherefore is it, that such complexionated persons are more watchful than others?  
A. In as much that they are dry, and the humidity dried up, hindereth the sleep; upon the contrary reason, those which abound in moist humours, as little children, women and drunkards, and those which often wash and bathe themselves, are very much given to same.   

Q. Wherefore is it, that those which have red hair, are deemed commonly naughty boys?  
A. Because they are of a fiery nature, hasty and choleric, but those which are well bred, know how to moderate and rule their passions.   

Q. Wherefore is it that those which have the hair of their head of one colour, and their beard of another, are ordinarily dangerous?  
A. Because that it marks in them an inequality of their humours and complexions, which makes them naturally variable, deceivers, and disguised, if they correct not their evil nature, by good discipline: from whence ariseth this common saying: 
A black head and a red beard,  
Take him with a good turn, and chop of● his head.     

Dogs.  

Q. WHerefore is it, that the Dog excels in smell, more than all other Animals?  
A. The cause is, that according to the proportion of his body, he hath the Nerve of that sense more great than any other Animal▪ And man in the contrary hath it very little, so that he smells not very much.   

Q. Wherefore is it, that a dog of all other Animals, remains lined or fastened within to the female after coupling, without being able easily to unloose, and undo?  
A. Alexander Aphrodeisea saith, the cause is, that the bitch in her native ways is very strai●●●, and the verge of the dog, being swollen within, by the Ebullition of the spirits, he is hardly able to withdraw it after the coupling.    

HEAVEN.  

Q. HOw is it that we have some small perceivance of the number of Heavens?  
A. By 2 principal means, the one is by the eclipses, defaults, or obscurity of the stars, are eclipsed, and hidden from us a (certain time:) by others, it is a firm argument, that they find betwixt our sight, and those which they eclipse, and make defalling of light to us, that they are in some more low stage of the Heavens; for if they were not below, they would not robbethe other light from our sight: The other proof is drawn from the diversity and different moving of the Heavens; for all natural bodies have one only proper and particular motion: yet nevertheless they note divers move in the Heavens, and more great number in the inferior Orbs, then in the superior, for it is infallible, that the inferior receive this diversity of moovings, besides their own natural from the superior Orbs, and therefore it is of necessity, that there should be as many Heavens, as there be divers motions.   

Q. How is it that they have a little learned that the Heavens are round?  
A. I have brought out to that purpose many reasons in my Physic, of which I will repeat here the principal in few words: First that the Heavens enclosing and containing all the other bodies of the universe, aught to have the figure, thereto most capable, is round Sphearick or circular: secondly, that the Heavens being the bodies most mooveable of the world, as we may perceive by the continual motion, we ought therefore to attribute this figure to them, as most proper to the motion: thirdly that if the Heavens were of any other figure but round, they would be jumbling and dashing, or piercing, and penetrating with their angles, corners, and extremities, in turning and rolling the one within the other, or celse there must rest some vacuity or voidness betwixt the angles, corners, or extremities of their bodies, which were absurdities in and against nature: fourthly that if they were of any other figure but round, in oneself day the Sun, the Moon, and the other Stars which are carried by the rapidity or incogitable swiftness of the primum mobile, or first mover, should make in four and twenty hours the Centre of the Universe, to appear at certain hours more great, then at other times, from measure taken when they approach near the earth, which being not, it must be concluded, that the Heavens are of figure round.   

Q But how? see we not many times in oneself same day, that the Sun and Moon appears more great one time then another, especially at morning and evening?  
A. That seems so, but it is not so for all that, but the exhalations, and vapours which are betwixt us and these great globes, deceive our sight, and represent them more great then of custom, as it comes to those which regard any thing in the bottom of the water, or with Spectacles?   

Q. Wherefore is it that the Heavens remain always in an equal interval and distance from the earth?  
A. Because they have not in themselves neither lightness, nor weight whatsoever, in respect whereof they budge nor stir not at all from their natural place: but if they were of a fiery nature as some would have them, they should descend to the fiery circular, which is under the Moon, as tending to their natural place; or else they must, since the creation of the world have always still mounted, and that it incessantly, as it is the nature of fire to aspire always in height.   

Q. From whence comes it that the Heavens being of the same matter that the Stars are, according to the agreement of all the grave Philosophers, we see them not for all that, and yet we see the Stars?  
A. It is because that the Stars are more solid and massy than the Heavens, which makes that they appear more easily to our sight, and the Heavens not, because of their rarity and thinness, neither more nor less, then as we see well enough, thick and gross vapours and smokes, and see not the ●ost subtle; and likewise as we see the water, but not the Air.   

Q. From whence comes it that this great and vast space or extent which is betwixt us and the heavens, to see the heavens themselves, which seem of a bluish and azure colour?  
A. Neither the air nor the fire which are betwixt us and the heavens, nor the heavens themselves, in as much as they are all simple bodies, are neither coloured, nor susceptible of any colour: nevertheless because of the great distance there is betwixt us and the Heavens, all those bodies there, which are very rare, simple, and thin, seem to condense and thicken, and this condensation makes, that all this immense extent seems coloured with Azure.   

Q. From whence comes it that certain Stars twinkle to our eyes, and others not?  
A. Those which are in the Firmament, and above the 7 Planets, as most far from us, twinkle to our respect, as doth a Torch far off; in like manner the little Stars, more than the most great; because that little objects rob more easily our eyes then the great; but the Planets twinkle not, or very little, because they are more low than other Stars, every one in his Orb; and likewise that they are more great: nevertheless Mars twinkleth also, although that he is below other Planets that twinkle not, but that is because he is more reddishbrowne, and by consequent less visible.   

Q. But wherefore is it that the Stars more high, and further from us, twinkle more than the others?  
A. This proceeds from the rays of the fixed Stars which are in the Firmament, and above the Planets, their light descending in the Air, as it were broken in our sight, by the motion of the Air; which is the cause they seem twinkling, nor more nor less than the pebbles which are under the water, seems to tremble by the moving of of the water, the which cannot be attributed properly to the Planets, by the reason aforesaid, because of their rays coming more near, and that they are greater bodies to resist more strongly the moving of the Air.   

Q. Wherefore is it that we see not the stars in the day time?  
A Because that the middle means, or the betwixt both, which is the Air, receives the impression of the light more strong and shining, which is that of the Sun, in such manner, that that of the other Stars remains as offusked, as being confused with that of the Sun, so as we cannot distinguish it.   

Q. Wherefore is it that the other Stars appear not sometimes in form of increasing, as the Moon doth?  
A. Because that the Moon shines not by her proper light, as doth all the other stars, but only by that of the Sun, so that according as she is diversely infused, she represents herself to us in divers figures, but when she is of all deprived by the interposition of the earth, she is eclipsed and darkened.   

Q. From whence comes it that the stars seem to go before us, then when we go of the same side, that they run, and likewise on the contrary (a mer●●ailous thing) they seem to follow us then, when we go the contrary course of their way?  
A. It seemeth to us that they go before, when we go the very same way before, and that whirl in, because of their celerity and incomparable swiftness; but when they seem to follow us, going on the contrary side of their course, it is because of their immense greatness of their bodies, in respect of the place where we are; although we go of the one side▪ and they of the other, they are always seeming before us, which cannot▪ nevertheless be well marked, but that they remain always either near to us, before us, or following us.    

Bells.  

Q. WHerefore is it that Bells of silver are more resounding then those of any other metal whatsoever they be, and those of Iron, less than any others?  
A. That silver holds most of air, and Iron most earth: and as airy things are most resounding, so are earthly things less than all others.   

Q. Wherefore is it that Bells covered with clothes, be it of woollen cloth, Silk, or whatsoever other thing like, yields little or no sound?  
A. Because that these bodies are soft, and repercusse not the air, which is the cause of sound.   

Q. Wherefore is it also, that a Bell filled with earth, or some such like matter, seemeth to yield no sound?  
A. Because that the Air, which as I come to say, is cause of the sound, and is choked or suffocated by this other body where with he is filled.    

Heart.  

Q. WHerefore is it that the heart is set or placed in the middle of the Animal?  
A. Because that it being the treasury of the natural heat, and magazine of the ●itall Spirits, it is most commodiously placed in the middle of the body, from thence to expand, and to distribute over all the parts of the body, as the Sun in the middle of the 7 Planets.   

Q. Wherefore is it that being so in the middle, nevertheless chafeth nor heateth not so much the back and the parts behind us, as those before?  
A. Because that the bones that are in the back, hinders, that the heat cannot work so lively together, the coldness of the back bones and the temperament also of the heat, which proceedeth from the heart, is not so forcible to penetrate those parts there.   

Q. Wherefore is it that he is seated in such a hidden place?  
A. Nature hath done the like with all the noble parts, as with the Brain, with the Liver, with the Lungs, to the end that they should not be easily offended, hurt, or wronged, seeing that these parts cannot be grieviously offended, without loss and death of the Animal.   

Q. Wherefore is it that the heart of some Animals being torn with force out of the body, will pant and move still?  
A. This panting and moving, comes from the fervour of the blood, & of the spirits, from the heart, as sparks and flames from the natural heat which are not suddenly extincted after the death of the Animals, no otherwise then a snuff or a meske of a lighted Lamp, looseth not suddenly all his fire, nor all his light, although separated from the Oil.   

Q Wherefore is it, that in Animals the most courageous, as in Lions, and in Tigers, they have their hearts very little: and in those which are the most fearful, as the Deer, the Ass, and the Hare, they should have the most great, considering, the proportion of their Bodies, and nevertheless to signify a valiant man, they commonly say, he● is a man of a great heart?  
A. The Animals that have little hearts, are commonly the most hardy, because that the force of the heat amassed together in a little place, are more vigorous, and do greater deeds, then being dispersed neither more nor less than an ordinary fire heats not so easily a great hall, as a little chamber; and whereas they commonly say, a hardy man hath a great heart, the same aught to be understood of quality, not of quantity, that is to say of courage itself, of valour itself, of hardiness itself, not of the mass or piece of the heart.   

Q. Wherefore is it that hurting of the heart is mortal?  
A. Because, as saith the Philosopher, that it being the principal and beginning of the life, if it be wounded, there is nothing that can sustain or snccour the other parts that depends on it: nevertheless it hath been found of Animals, that although wounded in the heart, they have not died of the hurt; judging by that, that after they have made dissection and cure, they have found the Iron head of an arrow, or the bullet of a Hargubusse sticking in their hearts.   

Q. From whence comes it that some renowned personages have their hearts hairy, and have been approved wonderful valiant and courageous, as Leonidas the Lacedaemonian, and Aristomenes the Argien?  
A. Because that it testified an extraordinary calour, or heat, nevertheless natural in them, the which excited smoky exhalations in their hearts, and such fumes are the matter of the hair, and natural heat is accompanied with vigour and courage.    

Cocks.  

Q. BY what virtue is it that the crowing of the Cock so affrights the Lion?  
A. There is no Animal whatsoever, is so fierce and courageous as the Cock, which combats most valiantly even to the death, his crow is also very penetrating, so as the Lion knowing by instinct his invincible courage, and fierce hardiness in so little an Animal, hearing him sing, is astonished, and retires himself, so writeth Pliny.   

Q. What is it that induceth him to crow every third hour, and so justly at midnight?  
A. One may ordinarily prove that he croweth not every third hour, although it hath pleased Pliny to say so, that took up much by hearsay, but for his crowing at midnight they give divers Reasons: as some hold that the Cock is an Animal wholly solary, because whereof the Ancients consecrated him to Aesculapius, Son to the Sun, so that resenting about midnight, that the Planet predominating upon his nature, is remounting upon our Horizon, he awaketh, he rejoiceth, and sings for joy: Others attribute the same to his Venerean desire, for he is an Animal which is very lascivious, and why? having his Hens about him: and otherwise he is accustomed to sing rather after, then before his treading, and therefore this reason seemeth to me nothing probable; Democritus, as Cicero reporteth, held that the Cock satisfied with sleep, after he had perfected his digestion, as he hath in him much natural heat to well concoct and digest his food, he awaketh all joyful, and proclaims his joy with his own Trumpet: but that great julius Scaliger durst resolve nothing of this question; but I dare say, that there is some appearance in the first opinion, but more in the last of Democritus.    

Strings.  

Q. WHerefore is it that the string of a long bow, or a crossbow, breaks sooner, when one dischargeth them without an arrow, then when they shoot with an arrow?  
A. It is because the Arrow abates and moderateth the violence of the motion, but when one disbandeth the violence of the motion which findeth not an encounter, nor stayeth, makes a strength against the cord itself, and is the cause it breaks, and sometimes the Bow itself.   

Q. Wherefore is it that the strings of a long Instrument breaks sooner▪ and will not stretch so high as those of a short Instrument?  
A. Because that those of the long, stretch longer than the others, & have a more long space from the middle, are more further from their centre, that is to say, from the place where they are tied, and that which is further from their centre, is most weak, whereof we see divers examples from these words, light, weight.   

Q. Wherefore is it that two strung Lutes, or other like instruments, being reached up and tuned in one and the self same tune, if one soundeth or playeth upon the one near to the other, that which is not touched, shall sound, and move also upon her Harmonious cords, and the dissonant not move astraw, being laid upon the string, of the untouched Lute, or such like strung instrument?  
A. This is caused by the Sympathy, and consonance of the instrument, the strings of the one being touched, the Air which is affected with the harmony, makes to resound, affect and stir the same strings of the other, and by the same cause, if one strike a string of a Lute, which is accorded in the unison, or in the octave, it will shake also the other, which one may prove by putting a little straw upon that which is not touched, and which is agreeing to the unison, or to the octave, of that which is struck: and better yet to Philosop hize upon this subject, we will adjoin that we may observe a double moving in the strings of an instrument, the one is it which beats the Air, than before is string is struck, the other then behind, when it retires after that it is struck, the shake makes him to resound, but encountering other strings stretched into another tune, and out of the unison or the Octave they shall not find the like disposition of moving, because of the dissonance, and disproportion of tunes, so as they will not resound at all.   

Q. From whence comes it that the harmony and Systeme of the voice, or of instruments well accorded, is so agreeable to the hearing, and the discordaut on the contrary so offensive?  
A. From this, that the established order in every thing, is very agreeable, as the unestablished and disorder, on the contrary, is displeasing; now the order and rules of harmony, consisteth on the correspondency, and Systeme of certain tunes, the which failing, it follow with the irregular, and disordered, and by consequent such object is displeasing to the senee which it peirceth.    

Horns.  

Q. WHerefore is it that those Animals which have horns, have no teeth in their gums above?  
A. Because the matter and Aliment of the teeth is turned into horns in such Animals.   

Q. Wherefore is it, that only horned Animals chew the cud?  
A. Nature foreseeing that these Animals have no teeth above in their superior gums, and that they could not well grind, chew, nor digest their pasture, hath given them a vant stomach, that the naturalists call Reticulum, into the which they send their pasture ill chewed, to parboil it, as we say by our meat, and to soften it, and, then drawing it up to their mouths, and there is rechewed more easily, and that is called properly chewing of the cud.   

Q. Wherefore is it, that in the Regions Septerntrionall, or Northern, the Sheep have no horns?  
A. The cause is, the extreme cold which shuts up the pores and conduits of the flesh, and of the bones, & by the same means hindereth the horns from budding and getting forth.   

Q. Wherefore is it, that the Goats which have no horns, have more milk than others?  
A. It is because that the matter which should be employed to nourish the horns, turns itself into good nourishment, and into humour.   

Q. Wherefore is it that amongst all horned beasts, the females have no horns, excepting Cows and Goats?  
A. Because that the femalsare more cold than the males, and their coldness shuts and closeth up the pores of the flesh, and of the bones, as it is said, and so hindereth the horns from going forth, or else it is, that the females being of a nature more weak, flying and fearful, nature, which makes nothing in vain, hath denied them horns, which would serve them to no purpose but to hindrance, and be an unprofitable burden in their flight: nevertheless, having done all things for the use and commodity of man, she hath given the particular Kine and Goats horns, to the end that man might more easily take them, stay them, & tie them, and make them serve him as domestic beasts.   

Q. Wherefore is it that gelded horned beasts have their horns longer than those which have their genitories?  
A. Because that the humour genital which they use not, is employed to the nouriture and increase of the body, and particularly to the horns, because of their neighbourhood to the brain, which contributeth most to carnal copulation.   

Q. Wherhfore is it that horns fall only from Deer, of all other horned beasts, although that they are not gelt?  
A. Because that Deer only have their horns solid and massive, and other Animals have them hollow, by reason whereof Deer not having sufficient humidity to entertain the heavy burden, it falls out by necessity that they must fall off: it happeneth not so to those others that are gelt, because that they have more moisture to nourish their horns.   

Q. Wherhfore is it that they plant imaginary horns upon married men's heads, if their wives play the wagtails?  
A. Because even as horned Animals being gelt, are strong, great, yet heavy, slow, and little worth, in respect of the others; they give the same title to them that are unable for the act of generation, or that they be so sottish and stupid, that they know not how to govern their wives.    

Running.  

Q. WHerefore is it that there is more pain in running, then in going, and walking softly?  
A. The celerity or swiftness of motion is one cause, but the most proper and nearest is that in running, one is almost always in the Air, without easing and sustaining himself, whereas in going softly, we have always alterably one foot fix't and stayed upon the Earth, which sustaineth as by a counter poise all the body, of which she is the true Centre, and place of rest, not the Air; as also that the celerity and swiftness of the motion hinders our respiration.   

Q. Wherefore is it that running too soon after eating, hurts our repast or feeding, since that motion excites natural heat?  
A. Because that running is a motion too violent, which making the meat to rise and leap within the stomach, troubling, and hindering the digestion and and concoction thereof.    

Manginesse French or English.  

Q. FRom whence comes it, that we have such pleasure in rubbing and scratching the part which is infected?  
A. Because there is a certain humour thick and gross, the which in rubbing and scratching issueth or dissipateth, and in issuing or dissipating, it pricketh sweetly the flesh, or rather the skin, for willingly this humour sticks ordinarily to the skin.   

Q. Wherefore is it that the manginess ceasing, we have no more pleasure to scratch that place, but rather dolour?  
A. Because that after the cause of the manginess is taken away, the place not being infected, or affected as before, it is offensive to the life, if one rubbeth or scratcheth, in like sort as when it was charged with the foresaid humour.   

Q. From whence comes it that after a wound is closed, or a little after healing, it itcheth?  
A. It is because the party which hath been hurt, being strengthened, and near well, casts and thrusts out that which remains of any evil humour within, the which staying in the skin, makes it itch.   

Q. From whence comes it that the scratchings and the itchings receive such pleasure and contentment in Baths, Stoves, and warm waters?  
A. Because this itching and manginess comes from a humidity gross and cold, and being mixed with a moderate heat, such as is in baths and stoves, gives the party contentment.   

Q. Wherhfore is it that old folks are more scratching and itchy than the young?  
A. Because that this waterish and cold humour is very abundant in some old folks: the like happens also to children, and youth, because of the abundance of the humidity which is in them, and often also, because of the boiling of their blood.    

Teeth.  

Q. WHerefore is it that the Teeth being of bones, have feeling, seeing that the other bones have none?  
A. It is because of little veins that are fastened to them, and from the roots also which enter within the flesh.   

Q. Wherefore is it that the teeth, although they are more hardy and solid than the flesh, feel nevertheless cold much more than the flesh?  
A. Because, as saith the Philosopher, teeth are fastened and in-rooted with little and subtle conduits, the which containing very little heat, cannot make resistance to the cold, as doth the flesh, which is tempered, & participateth much more with the heat than doth the teeth.   

Q. Wherefore is it that the first teeth fall from the little children?  
A. Because of the overmuch humidity that is in them, which makes that they first loosen, and then fall, for that which is set upon too much moisture, is not firm.   

Q. Wherhfore is it then that from old persons they also fall, seeing that they are very dry?  
A. No, too much is neither friend of nature, nor of perfection; so old folks losing their teeth with too much dryness, and children with too much humidity, is neither more nor less, then as a wall built of dry earth and sand, instead of good mortar, cannot long endure, no more than if it were founded upon a place too moist.   

Q. Wherhfore is it that the teeth still increase, and become large above in aged persons, and on the contrary, thin, clear, and small below towards the roots, although that they have been other ways well stopped?  
A. They become large above, in as much as they increase well near all their life time, but that they clear it, is by their grinding, besides they grow bar● in their drying by their age, which is the cause they are more clear, and small below then above.   

Q. Wherefore is it, that the teeth increase so well near all the length of the life, being that they are bones, and the other bones increase not but with the members of the body?  
A. Nature hath it so wisely ordained, well foreseeing that other ways within a little time, the teeth would consume themselves by their grinding of their food.   

Q. Wherefore is it that the teeth fall from old folks?  
A. By the lack of humidity, as doth the leaves from the trees, as also Rumes, Catarrhs, makes them hollow, rot; and at last fall from young folks likewise.   

Q. Wherefore is it, that they judge shortness of life in those that have their teeth thin, clear, and not firmly set?  
A. Because it is a certain sign of the thickness of the bone of the head, the matter of defailance in the teeth, being turned into the thickness of that bone; the which is the cause that the brain cannot so easily discharge himself, he makes within the head great corruption, and putrefaction of the humidity, whereof followeth mortal maladies: this is the resolution of the Philosopher, but I will say further, those which have their teeeth so thin, are of weak complexion, and of a feeble nature; for if they were of a nature robust and vigorous, she had planted in the gums teeth, firmly and thick set, for the fertile and well bearing earth, makes the grain grow thick, without leaving vetle void places▪ nevertheless the learned Scaliger noteth upon this purpose; that if the chawers were too hard set, the matter feeding the teeth, could not pierce them, which should be an argument rather of long then of short life.    

Descending and Ascending.  

Q. WHerefore is it, that we Descend more easily, and more nimbly, than we Ascend?  
A. Because that we being naturally heavy, our bodies with their proper weight, and natural motion, bears us below when we descend: on the contrary then, when we ascend, they load and keep us back in this motion, being against nature; by the same reason, a stone thrust from high to low, runs much more swiftly than she can mount from below to high, although thrown with a strong hand: moreover, I say, that all bodies heavy and weighty, tend naturally to their centre below.   

Q. Wherefore is it that we wallow much more going upwards, then downwards?  
A. Because that we have more pain in mounting, then in descending, by the reason deduced in the precedent question, which is because that the interior air heateth sooner, than when we go at our ease; for we often then blow, and respire for quick breath.   

Q. Wherefore is it, that water being heavy, may nevertheless be made to mount as high as its spring?  
A. The vulgar holds this commonly as a great marvel, and likewise Cardan hath put it amongst his subtleties, without yielding any reason, but only he saith, that nature hath so ordained it with much providence, if she had not given it this faculty, and property to the water, the course of Brooks and Rivers, should be arrested and stayed at all the encounters of bodies, a little height, from whence it should have followed, inundations which would have covevered the earth on all sides; but if we consider that the first Sources of all waters comes from the Sea, and that all ebb and return into the Sea; as teacheth the divine Oracle, we shall ●inde that this reason is more false ●hen common, since that expe●ience herself shows us ordi●inarily the contrary, for we may turn easily the water, by ditches and banks of earth, which we may oppose▪ to their courses; ●he true cause is then, that the bodies of the most soft, and most ●uple, being pressed or repulsed by the most hard▪ yield not place plumne down, or perpendicularly, but lift up and in●ance themselves, for example, press your foot amongst dirt, or Ouse, and it will swell and rise ●n height, instead of falling of the sides: if one would say to me, it is because of his humidity, I shall answer, that one doing the same to a heap of sand, it hapens not, or shall it not so do? so than the water hath his way, falling from an high and eminent place, the flux of that which is behind,▪ sha● incess antly thrust still on tha● which is before, pressing upo● and thrusting one another, which is the cause that finding resistance, or hindrance in his course▪ and that which is thrust, canno● penetrate or pierce the body i● encounters, gives place, so as it i● forced by that which followe● it, to lift itself up & mount, and the other likewise that follows him, if it finds not some easy means to extend and spread i● self; for in as much as it is liquid, the extension & defusion is natural to it, and the descent also because of his heaviness, and its mounting, is contrary, & caused by violence, for it extends in breadth, and descends sooner, & more easily, than it mounts by the hindrances that it encounters by its course; but suppose that the water be so well enclosed within a pipe of lead, that it cannot extend side ways, yet it cannot for all that be so limited in his course, but that it will mount to the height of the place from his course▪ & this depends upon the force, impulsion & weight of the body, which thrusts him behind, & of it that resists before, for if the repulsion & weight of the body pressed by the behind, is more weak than the resistance of the body, which is in the before, the water will not mount so high, as if the impulsion & weight of the body, pressing by the behind, surmounteth: & it must be as is said, forced by him that resisteth in him before: this may be seen in the pipes of fountains, that one may cause the water to mount as high as one will, by the Artifice of weight, but here let us stay fixed; I hav● dwelled the longer upon the resolution of this question, to destroy the popular error proposed in the same, and by the same means, to establish the truth o● the cause.   

Q. From whence comes it, that throwing in a perpendicular line, a chip, or other piece of wood equally big within the water▪ the upper end which first entereth within the water shall be ●ooner remounted upon the water, then that above shall sink to the bottom?  
A. It is certain, that wood being a thin body, contains very much air, the natural place whereof is above the water, by reason whereof being thrust by violence under the water, he riseth above by his own nature in less time, than the violence which thrusts him down, because it was but accidentary.   

Q. Wherefore is it that a ball blown full of wind, being thrust down by force under water, suddenly mounts up again upon the top of it?  
A. Because that the Air or wind wherewith it is full, comes to his natural place, which is above the water.   

Q. Wherefore is it that a piece of wood being cast from high to low within the water, with a piece of lead, stone, or any other hard or solid body of the same weight, they shall both descend, and fall in the same time upon the water, yet nevertheless the lead or stone shall sink into the water, and the wood shall swim upon the top of the water?  
A. The wood sinks not within the water, because it is airy, and the place of the Air is above the water, the other sinks, because they are earthly & watery; but in the air the wood descends as swiftly as the terrestrial and watery bodies, because that the air, as all other Elements, excepting the fire, weighs in his natural place.    

Finger.  

Q. FRom whence comes it that the fourth finger of the left hand, next to the little finger, hath been so esteemed amongst the Egyptians, Greeks, and Romans, that they have only adorned it with a gold Ring?  
A. Because in making Anatomies & dissections of the body, they have found that there is a little nerve in the same, which stretcheth and reacheth even to the heart; and for the conjunction and ligature it hath with that noble part, they more honoured it then the others; and more, they call it the medicinable finger.    

Sleep.  

Q. Wherefore is it that Physicians forbid us to lie in our beds upon our backs, and our bellies aloft?  
A. The cause is, that lying in that sort, the reins heat, and the Phlegm which is there; hardeneth, whereby is engendered the stone in the reins, it chafes also the blood that is in the vein called Cave, and the spirits that are within the great Artery; and it likewise shuts and stops the conduits of the excrements, whereof ensueth and proceedeth, as saith Avicen, Apoplexies, Frenzies, and Incubus.   

Q. Wherefore is it, that the morning sleep is more pleasant than that of the night?  
A. Because that the Sun remounting in our Hemisphere and coming near us, moveth sweetly in our bodies, such vapours as provoke us to sleep.   

Q. But wherefore is it that sleep after dinner is hurtful?  
A. If one have watched the night before, I do not condemn him to sleep in the day; but having sufficiently rested the night, and to take a nap betwixt the two meals, it corrupts the digestion, looseth and slakes the members too much, dulleth and makes the head heavy, and brings one to be careless and unprofitable. I will say nevertheless that although the Physicians permit old folks to sleep sometimes in the day, because they cannot well rest in the night, therefore they may take a nap when they desire it; but it is not good to use it too soon after meat, or if then, but a short one with the Proverb: Somnum Meridianum aut brevis, aut Nihil.   

Q. Wherefore is it that little children are very sleepy, and old folks on the contrary very watchful?  
A. Because that little children are very moist, and nevertheless abounding in natural heat, the which evaporates great quantitity of the humidity, & sendeth it to the brain, so as the conduits by which the animal spirits flow from the brain, to the other parts of the body, being stoppen, they sleep easily: Old folks on the contrary are dry, & have besides little natural heat in them, & is the cause that the matter & efficient cause of sleep fails in them, & that they cannot long sleep: whereas I say that aged folks are dry, I mean they have little of radical moisture, although they abound in ill humours, the which nevertheless are not the cause and matter of sleep.   

Q. Wherefore is it that those which have their veins very small, are more sleepy than those which have them great?  
A. Because, as Aristotle saith very well, that the fumes and vapours which have their mounture to the brain, & have their stopping by the conduits of the sense, cannot easily flow, nor be dissipated by the natural heat, so easily as if the ways were large and ample, so than it is requisite they have more time to take away the cause of sleep, as also the effect lasteth n 't long.   

Q. From whence comes it that Harmony, and a sweet consort of a well agreeing music, be it of voice or of instruments; yea a sweet murmur of waters and Rivers, the chirping of birds, & the humming of flies, and other such objects of the hearing, provoke sleep?  
A. The same proceedeth from that, as the soul is greatly affected, & as it were seized & charmed by the hearing, gathereth all his forces for to send up great quantity of spirits, so as the other senses being altogether deprived remain as filled, & the Agitation of the same spirits moving the vapours, & fumes to the Organs and conduits of the hearing, provoke a sweet and pleasant sleep.   

Q. How can it be that sorrow breaks the sleep, and yet nevertheless sleep alleys sorrow an● grief?  
A. It is that sorrow and grief troubles and hinders so much the concoction, that imagination itself breaks the sleep, and nevertheless rest increaseth the motion of the troubled spirits, and releaseth the anguish and sorrow.   

Q. How can it be, that labour provoketh sleep, seeing it expandeth and throweth abroad natural heat through all the body, and nevertheless natural heat amasseth from the interior, is the efficient cause of sleep, making to vapour the fumes from the stomach to the brain, the which turning them into water, stoppeth the conduits of the sense, which remains by this means filled and bound?  
A. Sleep comes not from the labour, but by accident, and mediately, not as the nearest cause, because labour engenders weariness, and weariness constrains us to rest, so that during the rest, natural heat retires within, and worketh so with that she finds within the stomach, and inwards, that it exhales the fumes and vapours to the brain, the which provokes sleep, and stops the conduits of the Senses.   

Q. Wherefore is it that the first sleep is more strong, more profound, and holds the sense more bound, and more drowned in sleep?  
A. Because that then it sends more great quantity of vapours to the brain, then after that one hath slept sometime, and that the digestion is made, or very near accomplished; for natural heat not being so busied, begins to disperse and consume the vapours which sto● the conduits of the Senses.   

Q. Wherefore is it, that when we are seized with sleep, our eyelids fall down, and cover th● eyes?  
A. Because that the natural heat being then occupied to concoct the victuals which are within the stomach, where they are shut up, the parts a loft during that time, are seized with cold, the which stiffens and makes them without motion; for it is that heat which worketh and moveth this corporal mass in all his parts, and cold on the contrary stiffens all our members.    

Sweetness.  

Q. FRom whence comes it that we well feel and perceive sourness and bitterness of the pittle, that is sometime in our mouths, and not the sweet?  
A. It is because that the sweet is the natural temperament which one perceiveth not himself, as he doth of the other qualities which proceed from some alteration, & cometh beside nature.   

Q. Wherefore is it that sweet meats engender vermin in our bodies, sooner than those which have in them acrimony or sharpness?  
A. Because that sweet meats are very easily corrupted, for sharp tasting things resist corruption, by reason whereof we salt & powder our meat to keep it, the salt drying & consuming the superfluous humidity, but the sweetness in victuals testifieth a temperature of heat, with humidity very much disposed to receive a new form by corruption.    

Right hand or side.  

Q. WHerefore is it, that th● instruments of the senses, those of the right side, as th● eye, the ear, and the right nostril; are not more excellent, than those of the left, seeing that in all other things we prise more the right, than the left, and especially in the parts of the body, where the right is more strong and robust then the left?  
A. In as as much as to feel is to suffer or to be affected, and being so, that the one & the other instruments of the senses, as well the left as the right, is equally susceptible for the affections of the object and the other parts of the body consist more in action then in passion, so that the right being ordinarily, and from its birth more exercised, it is therefore more strong & robust, whereof the contrary, if the left were as much exercised, it would surmount the right in force, and in nimbleness, as you see in those that they call left handed, but nevertheless the right part is esteemed more excellent, than the left, because it is consecrated to divinity, & is taken for a symbol of good luck, and honour together, as we sometimes read in the Poets, that the thunder held in the left hand, is esteemed a presage of good luck, that is, because that that which cometh to us on the left side, comes from the right of God, which regards us from high, for he that opposeth me face to face, hath his right hand answering to my left, & my left answering to his right.   

Q. Wherefore is it, that according to the common saying, that male children are engendered o● the right side of the matrix, and females on the left?  
A. It is a popular error that they have believed otherwise then at the present; for by the Anatomies & dissections of the bodies of Women, they have seen the contrary, and that the males and females are engendered indifferently in all the Cells of the matrix.   

Q. Wherefore is it that we bear more easily a burden upon the left side then upon the right, since the right side is more strong?  
A. It is because that upon the right we hinder the part more strong, and lest it remain in his infirmity and weakness, and bearing it upon the left side, the right remains free, and we are something eased; or else it is, that as the right part is more easy to move then the left, also it endures less in travel.    

Water.  

Q. WHerefore is it that pit-water is more fresh in the winter then in Summer?  
A. It is in as much as naturally all contraries fly most strongly their contrary; the face of the earth being then in Summer, heated by the double reflection of the Sun's rays, which beat right down, and in a right line from high to low, the cold which cannot resist it, is shut up within the entrails of the earth, from whence it comes, that the waters in the pits are fresh: on the contrary, the Sun darting his rays in winter obliquely and aside; the face of the Earth is not much heated, so that the col● there predominates, as the more strong, and the heat is enclosed within the earth: and for this cause, the water which is in the pits, participates of this heat, and is by this resistance of mutual contrarieties, which the Greeks call Antiperis●asin.   

Q. Wherefore is it that the waters in pits being drawn, and left within the tub, nevertheless without touching the same, it is more fresh than that which they draw at the present?  
It is because the Air in the bottom of the pit or well, and so it comes to cool the water which is left to rest within the vessel: and therefore those which love to drink their wine fresh in Summer, make their bottles to be hanged within the Wells or pits, that they may be ●he better tempered within the water.   

Q. But wherefore is it that the air doth not cool as well as pit-water, though it be formerly drawn, and left to rest within the bottom of the pit, or in the tub?  
A. It will cool also without doubt, but not so much; because it is more eadie to affect a little quantity, than a much more great.   

Q. Wherefore is it that water being heated to that degree, that it is more hot than the fire itself to the touch, cannot for all that burn and consume wood, or such like bodies, as doth the fire?  
A. It is because that the flame of the fire which burns and consumes, is very subtle, active, and penetrating, and the water is gross, at least in regard of the fire, together, that the humidit ● of the water hindereth▪ it from consuming and burning.   

Q. Wherefore is it that casting a stone, or another heavy body within the water, it will make many roundles of circles, waving even to the banks?  
A. It is as saith Alexander Aphr●diseus, in as much as water yielding to a body more strong, retires itself, and in his retiring, one wave thrusteth another of all sides in a round, because that the water is naturally round, as we have showed, in that the drops of rain falls in roundells upon the earth; for the same reason ought to be in the whole, as he is in his parts: so teacheth upon this subject the Philosopher.   

Q. Wherefore is it that water descends more nimbly than ascends?  
A. It is because it is heavy, and tends naturally to below.   

Q. Wherefore is it then that the water being heavy, accabels not, and overpresseth with his wheightinesse those which plunge or dive into it, and those which swim between two waters, & likewise, wherefore a pail full of water, weighs not, or swallows not within the water itself, it from him that sustains it aloft, by the chain or cord, although that it weighs very much, being out of the water?  
A. It is because that water in his proper and natural place is so well united, that the parts sustain the one to the other, which hindereth, that his weight keepeth it not down, or pressingly those which are under it: for the opinion of those which hold that water weighs not in his natural place, is false.   

Q. Wherefore is it that rai●● water nourisheth the plants better than that of ponds and rivers?  
A. Because that in falling from aloft, she wraps up in he● much air, as the little botte● or bubbles which are here begotten in falling down, mak● proof, and the air being of i●▪ self hot and moist, aideth much to the production and increase of the plants together that those waters so engendered in the air, are more pure and more clear, whereas the o▪ there's still retain some qualities of the ground, upon and by which they run.   

Q. Wherefore is it that rivers bear in winter greater burdens, and that boats sail or swimm● more slowly then at other seasons even in equal depth of water?  
A. It is because that the cold ●ickens, condenseth and shut●th close the water, and especially the frost, by reason whereof being brought to be more so●d, it will bear a greater bur●en, but it runs the more ●owly.   

Q. Wherhfore is it that sea●ater better bears & sustains the ●essels then fresh waters, though in ●n equal profundity and depth?  
A. It is in as much as the Sea-water is gross and more terrestrial, caused by the burning exhalations which mingleth with it, and thereby it becometh so salt.   

Q. Wherefore is it that those which often wash themselves in sea-water, are sooner dry than those which are washed with freshwater?  
A. Because that Sea-water is more thick and dry, his proper saltness aiding to dry, and fresh water wetteth much more, which is the cause that they are longer a drying, although that Plutark seems to hold a contrary opinion, without yielding any other reason then the authority of Homer, to as little purpose, and as far from this matter.   

Q. Wherefore is it that fresh water, is more proper and better to wash and cleanse our clothes woollen or linen, then that of the Sea?  
A. Because that fresh water is more subtle, by reason where of it easily insinuates into the little holes of the cloth, and so thrusts out the ordure and dirt.   

Q. Wherefore is it that those which sail upon the sea, even in calm and fair times, are more heart sick, than those that sail upon fresh Rivers?  
A. It is in as much as the odour of the sea is more violent, moving and provoking them, as a strong medicine to cast & void upwards & downwards, together with the fear & apprehension of danger, which often there is much, but this doth not happen upon fresh rivers, because they have neither that vapour there, nor any such apprehension of peril, as upon the Sea.   

Q. Wherefore it it that the sea water will not nourish herbs & plants?  
A. Because that is so gross, that it can neither pierce nor penetrate even to the roots, besides it is so heavy, that it cannot mount to the branches: now that it is much more gross, and by consequence more heavy than fresh water, it appeareth by that we have formerly said, that it beareth a greater burden, and sustaineth the vessel's better, even in equal depth: join also that it is a dust, bitter, and saltish, because of the burning exhalations which are mixed with it▪ the which taketh away the virtue of the nourishing herbs and trees, as the faculty of moistening, by reason whereof we cannot drink it; for to the contrary, as we have formerly showed, Sea water makes dry.   

Q. Wherefore is it that the sea in winter, is less salt, then in any other time of the year?  
A. Bccause that it is then less heated by the Sun, for being that the saltness of the Sea proceeds from burning exhalations, and are drawn from the profundity of the same by the heat of the Sun: this heat being much more weak in winter, then in any other season of the year, it must of necessity be, that the sea should be less saltish together, that in the winter so many, and such abundance of floods come and discharge themselves within the sea, with much more great quantity of fresh water then accustomed, may also something moderate and attemperate the saltness of the Sea: all these things together, may do that which they cannot do particularly.   

Q. Wherefore is it that all the natural waters, that of the sea is only susceptible of the flame, that's to say, may be only burned?  
A. Because that it is more gross, as its saltness showeth, and otherwise it is as oily, for of salt one may draw and distil an oily liquor, and oil will conceive flame.   

Q. Wherefore is it then, that sea water being more fat & gross, is nevertheless more clear and more transparent than fresh water?  
A. It is because the Sea water is fat and oily, as I have said before, it is nevertheless more transparent than fresh water, which is ordinarily sulied & thickened w●th the clay and dirt of the earth, but Sea water is not so sullied and muddy in going from any fountain, but his issuing is from Rocks, and floating upon sand, it is clear and transpaparent as Crystal itself.   

Q. Wherefore is it that hot water, is sooner cold in the Sun, then in the shadow?  
A. It is because that the neighbour Air being heated by the reflective rays of the Sun, the heat extends itself, and dissipateth sooner than when his forces are shut up within itself, flying the cold of the shadowed air: by the like reason the fire is less hot, then when the rays of the sun toucheth it.   

Q. Wherefore is it that water which hath been boiled, and after cold, sooner congealeth or freezeth, then that which hath never been heated?  
A. It is inasmuch that cold worketh with more force against that which hath been heated, as being more contrary to him, or else that the fire hath evapoured by his heat the more subtle parts of the water, so that as they which remain, being more gross, are taken, and frozen more easily by the cold, for gross things are more easily frozen, than the most subtle and soft▪ as the mud sooner than the water, nevertheless Sea-water, because of his heat and saltness, freezeth not so soon as fresh water, although it is more gross.   

Q. Wherefore is it, that Aqua vitae, if it be excellent, conceives flame, and burns without hurting the body that is in it, be it a linen cloth, or such other thing?  
A. It is, that being extreme hot, it conceives easily his like, and yet entertains freely what he hath of matter.   

Q. Wherefore is it that it is more light than any other liquor, and likewise that it will swim upon oil?  
A. It is because that it holds both of air and of fire, which are the two light and subtle elements: for all that is earthly and gross in the wine, whereof it was made and drawn by the Alembicke, was separated from it.   

Q. Wherefore is it that it being mixed with any other liquor, it hinders it from freezing, even during the extremity of thewinter?  
A. Because that it is exteamly hot of itself, and therefore it is called burning water, the cause whereby it resists so the cold, be it never so sharp and vehement.   

Q. Wherhfore is it that it is not profitable to a lean and dry person?  
A. Because it drieth and burneth the humours which be not superfluous, but rather defailing in lean and dry persons; it were better therefore they did conserve them, then consume them.    

Echo.  

Q. WHerefore is it that the Echo reports more clearly to our hearing the last syllables then the first?  
A. It is because that the first are broken by the last, or that we are too near, or that we speak the last in measure, ●onger than the Echo giveth us the first, and so we cannot so well understand them.    

Elements.  

Q. HOw can it be, that the Elements which have their qualities so contrary, may be ho●den with so strait and perfect a bond together, without destroying the one the other by their neighbourhood?  
A. It is that their qualities are so justly and perfectly balanced and proportioned, that they themselves are the band which most strictly ties them, the one being not able to undertake nothing too much upon the others▪ for even as a consort of four good voices discordant in tone, nevertheless agreeing in their Systeme, is much more harmonious, then if they all agreed in the unison: likewise the accord of the four Elements consisteth in their discord, by the just proportion of their forces.    

Infants.  

Q. WHerefore is it that Infants which are borne in the 7 month after their conception, many times live, & those which are borne in the 8, seldom do?  
A. Some attribute this to the order of the seven planets, and hold, that the first month answers to Saturn, the second to jupiter, and so according to the order of the Planets in descending towards us; and although that the seaventh month be past, we must begin again with Saturn, which is a cold Planet, and Symboliseth with weakness: therefore children borne in the eight month, cannot well live, although that Aristotle, and after him Pliny testifieth, that sometimes they lived as well as the others, and especially in Egypt, because of the continual serenity of the Air, which is in that Region, but the foresaid reason seems to me more subtle, then veritable: Fracastorius the Italian, thought better how to deal, than others, upon this question: he saith, that the children of the seventh and ninth month may live, but not on the eight, in as much that as there are kinds of corn which comes in three months, others in seven, out of these times they are worth nothing, so there is▪ of the sorts of humane seed▪ the one of seven, and the other of nine, and out of these times the children cannot live: the which resolution is yet more impertinent than the precedent, for even as the corn of seven months is worth nothing, at three, so to follow his manner of saying, those that beget children of nine months, know▪ not how to beget for seven, that may live: on the contrary, or to traverse it, those which are begotten for seven months cannot beget for nine: and nevertheless experience every day showeth us the contrary; for my own part I see well enough, that neither the one nor the other says any thing of value: nevertheless I will adjoin, although it is possible enough that I shall say nothing to the liking of another: but so much I love to attribute to the perfection of the septenary number, the which by a certain occult and secret virtue accomplisheth all things: This number is very perfect, because it is composed of the two first perfect numbers, par and impar; to wit, of the third and fourth: for the second being not composed but of an unite repeated, the which is no number, nor is perfect; for his occult virtue, I esteem that it worketh upon all the things sublunary, because that the Moon changeth her form from seven to seven days, that is, every seventh day; and she is more apparent and manifest in man, then in any other thing whatsoever: For first being borne seven months after his conception, he may live: in the seventh month after his birth, his teeth begin to come out: at seven years, he begins to have the use of reason: at twice seven years, he enters into the age of Puberty and to be capable of generation; at three times seven years, he enters likewise into the flower of his Age at four times seven years▪ he begins to enter into the Age of Virility and full perfection of his natural vigour and manhood: from seven to seven, if we take heed, a man receives ordinarily some alteration and change in his spirit, or body, or in his temporal goods, or in his fortune, be it in adversity, be it in prosperity, such a change is principally remarkable in his complexion, and after all, which is full of admiration; the climatericall year, which is the three score, and third year of the age of man, now count seven times nine, or nine times seven, the which is ordinarily reduced to some extremity & peril of his life, which the Emperor Augustus well noting, rejoiceth marvellously, to have past that very year, not without apprehension, though without danger of his life; then as by the number of seven & and of nine multiplied, the one by the other, we are in danger of death, so the very same numbers are also happy for the prolongation of our lives, now to cut short this question, the Lawyers approving this doctrine from the Physicians, have judged that children borne the seventh month with perfection, aught to be allowed as legitimate, if by adventure the father had been absent.   

Q. Wherefore is it that children, as as soon as they are out of their mother's wombs begin to cry?  
A. The cause is, they feel a great change in passing out of a place so close and hot, to enter into an air free and cold, together with clarity which dazzleth their weak eyes, which causeth them to cry, & if we shall yet further enter into the profound mysteries of our being, be it that they presage the miseries of their future life, which is but a passage and a way, (not a life) to go to a true and immortal living.   

Q. Wherefore is it that little children have their noses turned up?  
A. It is as saith Aristotle, that they have their blood boiling; and the heat hindereth the superfluous matter to extend itself: now the nose is a Cartilege, and a Cartilege is a kind of bone, and a bone is a superfluous and insensible matter.   

Q. Wherefore is it that little children have more heat and fire, and natural humidity then perfect men?  
A. Because they are newly composed and form of a matter hot, and very moist, to wit, of seed and of blood.   

Q. Wherefore is it that the little tenderling children have their hair very clear and thin?  
A. Because that they have not yet the pores of the skin open, for to give passage to the humidity: and likewise they have yet little or no smoky exhalations, which are matter of the hair.   

Q. Wherefore is it, that little Infants have their voices small and sharp?  
A. It is because they have the Artery and pipe of the voice more karaite then perfect men, together that having much humidity, the conduit of the voice is stopped, and the voice by the same means is more sharp: For as the pipes of wind▪ instruments express the sound more sharp, if they be straight and small: so is it of the Arteries, Organs, and conduits of the voice.   

Q. From whence comes it▪ that rocking provokes sleep in little children?  
A. Because, as I have said before, they being very moist, this agitation and moving them up and down, moves also the humours, which mount to the brain, and provoke sleep, which comes not so to aged persons, because they have not so much humidity.   

Q. Wherhfore is it that little children falling to the earth by stumbling against some stone, or other hard or solid body, takes no such bruises and hurts as great and old folks, that are strong and robust?  
A. If they fall only all along, the reason is easy; for being little and low, they cannot hurt themselves so much, as if they fell from an high; but besides, it may be said, that they are more soft, tender, and flexible, so that stumbling against any hard and solid body, their flesh resists not as it doth with big folks, but yields and gives place, the knock and stumble is not so rude, even as it is in a sponge, that will not break against the stone, as another stone will; or as the reeds which yield and wave up and down, are not so easily overthrown by a violent and forcible storm, as the Trees which refist it.   

Q. Wherefore is it that the little Infants have their vital functions so strong and vigorous, and their animal functions so weak? I call vital functions their eating, concocting, digesting, nourishing, increasing and growing, and the animal functions, as their moving and holding fast?  
A. Because that the natural functions exercise themselves by the means of the natural heat, which is in them abundant, and boiling, and the Animal functions exercise not themselves, but by the means of the Animal spirits, which proceed from the braiee; the which being yet very feeble, and the grisly bones, which incomposeth, and covereth them, being yet tender and frail; it is no marvel that the Animal spirits have their effects less vigorous, until the brain be fortified with age.   

Q. From whence comes it that little children, which have more of judgement and use of reason then their age will bear, or ordinarily pernut or promise, which we commonly call, too forward children live not long, or being too fat and too great, become sots an d lubbers?  
A. Truly Cato the Censor said very well, that we could not look for any other than a hasty death of children, that are hastily prudent; that is to say, when it comes too much before the due time of mature age; and the reason is taken from this, that it is a certain argument, that such children have their brain dry out of measure, and beyond the temperature of their age; for the too much humidity, which is ordinary in all little children, hinders as a cloud, that their interior senses should not stretch so far, so clearly, and so openly, their functions, as in persons of perfect age; and the unmeasureable dryness which is in some one extraordinarily, is the cause that within a little time the body drieth always more and more with the age, so that the Organs of the Senses, yea, all the body dissolves, and death than follows; or at least, the Senses are so ill affected, that the soul cannot worthily exercise his function, neither more nor less, than the best artificers can make no masterpiece of work with evil tools, though instruments of their Art.   

Q. Wherefore is it that little children are ordinarily slavering, and snivelling, and have their heads all of a dandering scurf?  
A. Because their natural heat exhales from their stomach great quantity of vapours to the brain, the which dischargeth himself by all his means, as head, mouth, and nose.   

Q. How comes it that children piss their beds in sleeping, without feeling it, which comes not much to those which are arrived to the youthful age?  
A. It is because that children are very hot and moist, as is above said; and therefore they are very laske, and discharge their bladders more easily, as also being in a profound sleep, the bladder dischargeth itself without any feeling of it.   

Q. But wherefore is it that they have no seed?  
A. Because that they being far from their perfection, all their good nourishments turn into the increase of the corporal mass.    

Pissing, and sneezing, and farting.  

Q. FRom whence comes it, that sometimes we shake and tremble after we have pissed?  
A. Because, as says Alex. A. phrodiseus, that there is a sharp and biting humour, which pricking the bladder, moveth all the body by a strong convulsion, to the end it should more forcibly thrust out this ill humour, which falls most commonly to children, because of their much and often eating, and because they abound in excrements▪ or better, according to Aristotle, it proceeds of this, that although the bladder being full of urine which is hot, it than feels not the cold: but on the contrary, it being discharged, (for nothing can remain void) the air then filling it, which being cold or fresh, makes us to shake & tremble: the same happens to us sneezing, when the veins void themselves of some humours, or hot spirits, and that the fresh air enters into their place.   

Q. Wherhfore is it, that ordinarily we let fly wind in pissing?  
A. It is, because that as long as the bladder is full, the great gut or Colon, is stretched, and that in voiding the bladder, one holds his breath, so as the bladder being after released and avoided of his measure, the intestins which were banded and filled with air and wind, are released always by the same means, and so voided.   

Q. Wherefore is it that horses and many other kind of Animals, and even men themselves piss for company▪  
A. It is by the Sympathy of the Animal spirits, or rather that the one thinks of the other.   

Q. Wherefore is it that in rubbing our eyes we cease to sneeze.  
A. Because by that mean the humidity exhales, and sneezing proceedeth not but of too great abundance of humidity, the which nature seeks to thrust out, which is easily perceived that suddenly after our eyes water, or that we cease to sneeze in rubbing our eyes, because that this rubbing excites heat in the eyes, near whom we make this sneezing, & that being a stranger heat, nevertheless more strong, extincts the other heat, which causeth the sneezing, for sneezing is never made without some heat▪ which striveth to thrust out the cold humours: the same thing commonly happeneth in rubbing the nose.   

Q. From whence comes it that we lifting up our noses in the Sun, it sometimes provokes us to sneez?  
A. It is because the Sun draws some air or spirit of humidity which is within the head, the effluction removing, or expulsion of the same, is no other thing but sneezing.   

Q. Wherefore is it that we sneez sooner in the sun, then near the fire?  
A. Because that the Sun by his sweet and moderate heat, attracteth the humour without consuming it▪ and the fire by his sharp heat dries and consumes it.   

Q. Wherefore is it that in softly pricking the nostril with a bent, straw, feather, or other such like thing, we provoke others to sneeze?  
A. Because that this gentle pricking moves and excites a certain heat, the which thrusting out the humidity, the sneezing is begotten of the conflict, which they make in this expulsion.   

Q. Wherefore is it that in sleeping we sneeze not, and nevertheless we let go wind by the conduits both high and low?  
A. Because that sneezeing is made by the means of heat excited within the head, the which retiring during the time of sleep within the stomach, and within the entrails of the body, these parts than swell themselves, and come sometime to their release, it must be that the winds exhale▪ but nevertheless the head least provided of heat, the sneezing ceaseth.    

Gaping.  

Q. FRom whence comes it that we gape when we see others gape?  
A. It is because of the common disposition of the spirits, or interior Air, the which have amongst us all a great Sympathy, consent, & affinity, which makes them move and affect the same thing, by the only thought; & by the same reason, hearing others sing, we sing sometimes apart by ourselves, without taking regard, or being attentive to the others.    

Choking.  

Q. WHerefore is it that the eating & drinking weasen pipe, being separated from that wherewith we breathe, nevertheless▪ if we swallow too great a bit or morsel, we are choked, and so stuffed, that we can neither breathe, nor take breath?  
A. Because that those conduits, although different, are nevertheless so near neighbours that too great a morsel will stop and ram up the hole and conduit of the respiration pipe, which is the cause that he must either disgorge it, or be choked and strangled.   

Q. From whence comes it that sometimes it seems to us by some fantome that we are strangled and choked in our sleep?  
A. This is a disease which the greeks call Ephialte, and the Latins Incubus, which is no other thing, saith Fernelius, than oppression of the body, the which suppresseth the breath, & aresteth the voice, and he holdeth that it is a thick gross phlegmatic or me lancholy humour, the which is fastened to the intestines, and coming to swell & puff up itself by the crudities of the stomach, presseth and opresseth the diaphragme, and the lungs, & a gross vapour exhales from thence to the wind pipe, and to the brain, the voice is in it suppressed, and the senses troubled, and if the same continues long, it will turn into an Apoplexy or falling sickness.   

Q. But wherefore seems it to us that we have a heavy, foul and oppressing burden upon our stomaches, as if it would strangle and choke us?  
A. It is because the muscles of the breast are seized with crudities and gross vapours, which exhale from the stomach, when we ea●e excessively.   

Q. Wherefore is it that those which sleep so profoundly, as do those which have mnch traveled, that they sleep little, or cannot bethink them of their dreams?  
A. It is in a word that they are wholly stupefied in their senses.   

Q. Wherefore is it, that the dreams which we make towards our waking in the morning, are not so irregular, as those of the first sleep?  
A. Because the brain is not so charged with the digestion of the supper, as the evening dreams are.   

Q. Wherefore is it, that we sleeping, by and by after our repast, we dream not suddenly after sleep hath seized us?  
A. Because that the great quantity of fumes and vapours, which arise from the stomach to the brain, hinders the images of the things that represent themselves to the interior senses.   

Q. Wherefore is it that things which we dream, seem often much more great, than they naturally are?  
A. It is because that the senses so drowned, cannot so subtly judge of the objects, but then they have recourse to things more gross, and more sensible, in the same kind; so a man shall seem a Giant or a Colossus; a thing medocrally hot, shall seem to burn▪ a sweet Phlegm shall seem Sugar; a little noise to our ears, shall represent the thunder of Cannons.   

Q. Wherefore is it that dreams which we dream in Autumn, are more turbulent & confused, than those of other seasons of the year?  
A. Because of the new fruits, the which being full of humidity, boiling within the stomach, send great quantity of sums to the head, the which mingling with the spirits, give them strange and confused illusions.   

Q. Wherefore is it, that sick folks have more confused and irregular dreams then sound and healthy persons?  
A. In as much as their evil and corrupt humours excite the corrupt vapours and fumes to the brain, the which mingling with the animal spirits, (the porters and representators of dreams) troubles and corrupts even them, so that they lead to the fantasy irregular kinds, and apparitions so deformed, as sometimes most fearful.    

Excrements.  

Q. Wherefore is it that old folks being charged, and even jaded with humours and excrements, are nevertheless so dry and wrinkled?  
A. In as much as those which are entertained with healthfulness and temperament of the natural heat and radical moisture, or at least with good humours, and not with corrupt excrements, as are those old folks, are neither dry nor wrinkled.   

Q. Wherefore is it that the excrements of the belly of man, are more stinking than those of other Animals?  
A. It is because of the diversity of victuals wherewith he is nourished: and moreover he eateth many times unmeasurably by custom, and without appetite, and doth not use exercise.   

Q. Wherhfore is it, that exercise is so wholesome and necessary for the conservation of the health?  
A. Because it exciteth the spirits and the natural heat to better make the digestion; and moreover it makes the evil humours to evacuate and consume.   

Q. Wherhfore is it, that those which use great exercise, eat much more, and digest their victuals better, than those which are sluggish, and given too much to their ease?  
A. It comes, that Exercise moves the natural heat, concocteth and digesteth better, then if the victuals were asoped and crude, like a drowned toast, so as the digestion and former repast not put over, but laying load upon load, against the Falconers rule.    

Extremities.  

Q. WHerefore is it, that the extreme parts of the body, as the feet, the hands, the nose, the ears, are more chilly and cold then the others?  
A. It is, because they are more nervy, less fleshy, and by consequent more sensible; and besides, that they have the less of blood, so they have less heat to resist the cold: moreover, that they are farther from the heart, which is the fire and heater of the body.   

Q. Wherefore is it, that they esteem it a sign of good health, (if there be no other sinister accident) to be cold in the extremities of the members farthest from the heart, after repast?  
A. Because it shows that the natural heat is shot within the body.   

Q. Wherefore is it to those extreme sick, they often apply extreme remedies?  
A. Because it must be, that the remedy be proportioned and answerable to the sickness, being for a certain, that a sharp and violent malady cannot be healed by benign and gentle remedies, in as much that they cannot vanquish neither more nor less, then as a Fort well amunitioned and defended by courageous men, cannot be won without great and strong forces.    

Of the Face.  

Q. WHerefore is it, that Nature hath made Man with a Face upright, and looking towards heaven?  
A. To the end that he should ordinarily contemplate celestial things, the original of his Soul, and the eternal seat that he ought to aim at, after the passage from this life, which the Pagan Poets themselves have known:  

Upreared looks God only granted man,  
The other Animals he kerbed down;  
But he to judge the earth & heaven to scan  
Ha h only power; besides, to smile orfrown,  
To laugh and weep, and all this in the face  
The high Creator placed to man's high grace.    

Q. Wherefore is it that we sweat more in the face, then in any other part of the body, being that the face is uncovered?  
A. Because that it is more humid, as its hairiness shows, which is nourished by humidity, and that the brain which is very moist, being within the head, dischargeth itself on all sides by divers conduits, as also that the humidity is descending, and mounteth not as in the parts below.   

Q. Wherefore is it, that the face is not cold, although it is uncovered, and that other parts of the body, although they are well covered, are cold and chilly?  
A. Because that the face being ordinarily bare, the cold stopps the pores: which is more, the head being full of spirits which are hot, and heateth, therefore it is less cold; but I believe, that custom of keeping the face uncovered, doth more than all: for we see in the like, that those which go commonly bare legged, feel no cold▪ and an ancient Hermit that went all naked, was used to say, that he was all face, to show, that custom and the habitude of going naked, was the cause that he feared no more cold unto the other parts of the body, then to the face.   

Q. Wherefore is it, that little swellings and pimples come out more in the face, then in any other part of the body?  
A. In as much as there is more humidity in the Head, then other where; and that these little pimples and bushes are no other thing, than an evacuation of a crude and undigested humour.    

Females.  

Q. WHerefore is it, that amongst all the kinds of Animals, the females are ordinarily the most subtle, & scape more cunningly and craftily from men's ambusbes, than the males?  
A. It is that being for the most part more weak than the males, nature, to repair that defect, hath given them more wily craft, for the conservation of their lives.   

Q. But wherefore then amongst the Serpents, the fishes, the be ears, the Tigers, the Panthers, and such other kinds of Animals, the females are commonly more great and furious, than the males?  
A. It is that nature so pleaseth herself with diversity, for the ornament of the world, as also that it was expedient for the good of humane kind, that the males of some of the▪ foresaid kinds, should be something gentler, for if they were full as furious as the females, they should be well near all invincible.    

Women.  

Q. WHerefore is it that women have no beards, and ar●, not so hairy or downy as men?  
A. Because that they are of a nature cold and moist, and the cold which restrains, is the cause that the pores of the flesh being shut up, the hair cannot pierce nor get out, but only in some parts of their bodies, where there is a particular heat▪ also their too great moistness likewise hinders that their hair cannot spring out, as it is in the gelded, and in children; and no otherwise then a ground too moist becomes infertile.   

Q. Wherefore is it that women become sooner grey haired, than men?  
A. Because, as I intent to say, they are naturally cold, and ordinarily more idle, and less given to labour, and violent exercises, by which reason they gather together great quantities of evil humours, the which whiten their hair.   

Q. Wherefore is it that they bear more easily cold than men, for ordinarily they are thinner clothed in winter then men?  
A. Because that they being cold, they feel cold the less; for every like is least affected to his like; in example, he which hath his hands cold, feels not so well the coldness of a nother by, as if they were hot.   

Q. But how? blood being always accompanied with heat, and women having much more blood than men, as their natural purgations make proof, doth it not follow then that they should have more blood than men?  
A. No, for on the contrary leaving to speak further of that blood, with my modesty in the rest, they have less good blood than men, for not the crude blood, but the good is accompanied with heat.   

Q. Wherhfore is it that Women are sooner capable of conceiving then begetting, because the laws permit them marriage at twelve, and men at fourteen, and not before these ages.  
A. It is certain that women increase in all things sooner than men, because that nature striveth to conduce sooner to perfection things of least lust, recompensing in that course, what she took away in the other: so than men being still capable of generation, at threescore & ten, & women ceasing at fifty; it is no great marvel though nature advanced women in the beginning, since she sooner fails them, than men in the end.    

Fire.  

Q. FRom whence comes it, that fire doth yield less heat in Summer then in winter, seeing that in Summer, it seems that its heat were joined to that which comes from the double reflection, o● stroke of the Suns ●ayes, it should be more hot than i● Winter?  
A. Because that in Summe● the air is heated by the double reflection of the Sun's rays, and the heat of the fire finding the air affected with the same quality, extends and spreads, and so is much more weakened i● winter: on the contrary, the air ●eing cold, the fire gathereth in●o himself all his heat, to make ●esistance to this great cold, with which it is besieged of all parts: So that all his forces being thus united, his heat is much more sharp.   

Q. Wherefore is it that the fire is less hot when the Sun shines upon it?  
A. It is the same reason that I have formerly brought upon the precedent question.   

Q. Wherefore is it that the fire goes out, if there be not matter which ●e can take to its nourishment?  
A. It is, that his heat is so active and subtle, that it cannot be retained, nor entertained without matter, but quickly dissipateth.   

Q. How is it then that fire being covered with ashes, conserveses itself so long a time?  
A. It is because his virtue (so subtle and active) is retained as ● prisoner, being hindered to work by the means of the ashes wherewith it is covered.   

Q. Wherefore is it, that we see not the element all fire which is above the air, as we do here below the material fire, seeing that according to the Philosophers, it is ten times more vast than the air, and yet we see the Starred of the heavens which are above it?  
A. It is, because the Elementary fire is a body very much more simple than the air, and without any colour; if we than cannot see the air which we suck and breathe, and with which we are environed, although it is more gross than the fire elementary, how can we see then the fire elementary itself; but we see well enough our fire material, because it is coloured, and a yellow reddish glow, and white ●ame, because of its mixture ●ith terrestrial exhalations, ●hich proceed from the matter ●y which it is nourished and entertained.    

Fevers.  

Q. WHerefore is it, that those which are furious by the exteame fits of a burning Fever, are ●o very strong and robust during ●heir fury, and a little after become extremely weak and languishing, when the fit is past?  
A. It is, that the extreme ●eate and dryness which is in ●heir bodies, bandeth their ●erves for a little while, which by and by after losing the body becomes again weak, stretched out, and languishing.   

Q. From whence comes it, that in winter, which is the most coldest season of the year, burning fevers reign most; and on the contrary the shaking fits are most rigorous to the aguish?  
A. In Summer the cold afflicts more the feverous, and the heat in Winter, because of the Antiperistasin; for in Summer the the heat shuts up the cold within the body; and on the contrary in Winter, when the cold is more strong, in the without the heat, gaineth the within, so that the one exciteth the shaking fits; and the other the burning, being besieged by his contrary within the body, as within a Dungeon; from whence he resists him, and doth all his power to maintain and defend himself there.   

Q. Upon what reason is it▪ that the Physicians judge that that the Fever will be more long and dangerous, when the Feverous are hungry, then when they are thirsty and desire drink?  
A. The cause is (saith they) that the Fever proceeding from a sweet Phlegm in those which have great drought or thirst, and of a Phlegm sharp and salt in those whic● are hungry: and because that the acrimony of this Phlegm exciteth the appetites to eat: but this Phlegm being very holding, gluing, and viscous, it is in as much more harder to purge.   

Q. Wherefore is it that they give great draughts, and but now and then to the dry feverish not often and little sips?  
A. So prescribe the Physicians, although Aristotle seems to hold a contrary opinion: but experience and reason together makes us believe the Physicians; for as burning coals in the smith's forges being sprinkled by little and little with water, flames and burns the more, likewise the burning and Ardour of the Fever is augmented, if the sick drink by little and little. Aristotle nevertheless hath said very well, that if the sick drink suddenly, the draught doth not sprinkle his entrayles,▪ but it runneth into the Bladder, like a gross rain that wets the earth, much less than a small, because that it stays not, but runs and wets upon the surface most: but the Physicians intent, that giving a great draught to the patient to drink, he should drink softly, & by little & little, without hasting or gulping lit down, all at a breath or pull.   

Q. From whence comes it that those which are afflicted with the Fever, are ordinarily thirsty, and have not appetite to eat; and on the contrary being well, they are hungry, and not so thirsty?  
A. It is because that the heat, or ardour of the Fever makes them so dry during their sickness, and the great quantity of evil humours wherewith they are filled, takes away their appetite of eating: on the contrary being well healed, and these evil humours purged and consumed, they are extreme hungry; for the body being refreshed by the expulsion of the strong heat of the Fever, they are very thirsty.   

Q. From whence comes it, that our bodies being composed of four divers humours, and all being subject to corruption during our life, there is (for all that) but three which can cause the Fever?  
A. It is that the blood, which is one of the four humours, being a great friend of Nature, and furnishing nourishment to the body, if it comes to recoil, and to be too abundant, engenders not only the Fever, but a repletion which the Physicians call Plethora, corrupting and putrifying itself with a Fever, and it remains no more blood, but yellow choler; whereas the super-abundance of the other three humours, the Phlegm, the Melancholy, and the choler, without corruption of putrefaction of any of them, may beget the Fever.   

Q. Wherefore is it that the Fever quartane dures longer than the other Fevers, although she gives more of release.  
A. It is because it proceeds of a gross and terrestrial matter, nevertheless viscous, holding; and, if one may so say, opinionating, the which is the cause that it lasts more long time, although it be with more interval and relax; for it doth in long time that which the others more sharp, do in few days.   

Q. Wherefore is it, that it is more hurtful to old folks then to young?  
A. Because that old folks being very dry, the Fever dries them more, and often conducts them to the grave or tomb; and young folks being more humid, find them not so ill, the Fever having more wherewith to betake him to, and a great quantity of humidity to resist his fervency.   

Q. Wherefore is it, that the Physicians hold that we must entertain a Fever quartane sweetly, and with gentle remedies: cum quartana (say they) benignè agendum?  
A. This is not, as the vulgar commonly say, that the Fever quartane and the Gout the Physicians cannot see, looking all about; for they know right well, violent remedies do take away the Fever quartane, yea, better than the Mountebanks and Empyricks▪ but they proceed more discreetly than they, for they love better, you should travel yourself with this Fever, then to hazard your lives in giving you Antimony or Showbread, for these are the violent remedies, that bear away good and evil humours together, and other cor●asives, so that in curing you of one evil, they leave you many others, and sometimes kill the malady indeed, as I have seen and observed: but the But or aim of the prudent Physician, is to take away the sickness, and restore the patient unto his entire health, and perfect estate, not to chase one malady by another, as boys do with Elder-gunnes, by shutting out one paper-pellet, and leaving in another.    

Form.  

Q. WHerefore is it that the Physicians establish not a primer form for the first matter, and principal of things natural, as they do for a first matter  
A. In as much that form is not only the principal, which giveth being to things, but also that it makes difference and distinction, and to diversify the one from the other; to which diversification nature is pleased above all, for if she had but one form commonto all matters, all the things of the world should not only be of one likeness, but also uniform, (that's to say) oneself same thing.   

Q. A branch of a tree half dry, and dead, and the other half green, and living, is this oneself same thing?  
A. No? they are truly two forms of bodies, but not mathematical; that is to say, they are two bodies different in nature and in form, but their dimensions are conjunct, although different in quantity.    

Lightning.  

Q. HOw is it possible that lightning can produce so marvellous effects, for it kills Animals, breaking their bones without any wound appearing, it breaks the sword within the scabbard without hurting the sheath; melteth the money within the purse, without hurting the purse?  
A. The lightning which produceth these effects, is extramly subtle, and wholly fiery, which is the cause that it breaks, bruiseth, or melts, that which resisteth it, and doth nothing of force to that which yieldeth without any resistance.   

Q. But what produceth it yet more contrary effects, for it makes the rain to issue out of the vessel, without any known passage whatsoever, according to Lucretius: and on the contrary according to Seneca, it makes a thick scum, or conglutinate substance within the space of three days, although the vessel be cracked and broken?  
A. Ha! intruth these are marvels indeed, but all founded upon natural reasons; for, as reciteth Lucretius, the lightning can by this subtle heat wholly exhale the wine as a vapour, and, as saith Seneca, it doth it when the lightning suddenly decocts it, by his extreme and unexpressable heat, upon the surface of the wine, producing a froth, containing the wine as a skin of a Goat.    

Cold.  

Q. Wherefore is it that those whit hare seized with a great cold, coming near a good fire, feel a great grief, & are like to swoon, as we prove ordinarily, rubbing then our cold hands, close to, and before it?  
A. It is because contraries working vehemently, and violently against contraries, they must of necessity be subject to the passion during that conflict, especially the humane body, the which being more temperate, than those of other Animals, feels much more of the combat of those two contrary extremes, with grief, but to apply and moderate remedy, let them warm themselves a far off.   

Q. Wherefore is it, that cold things offend more the teeth and the nerves than the flesh?  
A. Because that those parts are more terrestrial, and by conscquent more cold than the flesh, which holds more of air and of fire; so that adjoining cold to another cold, the subject is much more effected and offended.   

Q. From whence comes it, that the extreme parts of the body are black, and as it were transpierced with the cold, during the extremity of the winter, although that in our interiours we are warm?  
A. It is because the extreme cold closeth and shutteth within the natural heat, and the cold seizeth only upon the extremities of the outward members, as when a powerful enemy assaults the curtains, and outward walls of a strong place or Fort, and constrains the besieged to keep within the walls and Citadel.   

Q. From whence comes it, that those which are seized with a great cold, have their flesh looking as dead folks, and their visages tarnished with a leaden colour?  
A. Because the cold surmounteth the heat, and congealeth the blood, and for this cause old folks for want of natural heat become so tarnish, and look with a leaden colour.   

Q. Wherefore is it, that those which are i'll with cold, are so unperfect in talking or speaking?  
A. Because that the cold shutting and thickening the humidity, binds up their tongues, and takes away the easiness of its moving, as also that their shaking caused by the cold, causeth itso.   

Q. Wherefore is it, that the cold benumbeth, and makes animals slothful?  
A. Because that it chaseth the natural heat from the interior parts; and is the cause that the body being exterially seized with it, the members are restrained, all stiff, and as taken and bound, so as they are not able to exercise their functions, and remain all unable and benumbed.    

Fruits.  

Q. Wherefore is it, that of fruits some are within their parts unprofitable, and are nothing worth to eat, and others, as Nuts and Chestnuts?  
A. It is, because that nature is so pleased with her diversity, and nevertheless she so diversifieth with such a providence, that she intends principally to the generation and conservation of their kinds: and it is therefore, that she hideth and shuts up within the seed of the fruits, and puts on the outside that which is least profitable to the production of the like.   

Q. Wherefore is it, that the fruits, and such as are most tender, little, and furthest from their maturity and perfection, are in so much the more bitter?  
A. Because that with time they are decocted always to more advantage, ripening and becoming more sweet and savorous by the exhalation of the superfluous humidity, and by the heating of the Sun.   

Q. Wherefore is it, that vulgarly they hold, that after raw fruit they must be tempered with drinking wine?  
A. Because that raw fruit boiling within the stomach, as must within the vessel, as being hot & moist, and further being heated within the stomach with natural heat, but wine being infused, cocts the crudity & humidity rebounding, besides, wine by his stronger heat extincts the boiling of the raw fruit, and abateth his weight▪ but water, although contrary to the quality of Wine, is also very good, and more wholesome after raw fruit; although the common speech of drinkers say, that it cools, and abateth this extraordinary boiling▪ for so saith Aristotle in his Problems, and the wisest Physicians approveit.    

Frost.  

Q. WHerefore is it that the Frost and Ice being engendered of oneself same matter, that is, Rain, it freezeth not for all that, as it raines in all seasons?  
A. Because that the Snow and Raine comes from great clouds, amassed from vapours, which are drawn into the middle region of the Air, and there hanging many days: and the Hail comes not but from vapours drawn from the bodies, hanging one night, the same vapours being not able to lift themselves high, are congealed and taken together by the cold in cold seasons, but in seasons temperate and warm, they come to dissolve in small drops of water, which we call the dew.   

Q. Wherefore is it, that water and oil congeals easily, so doth not Wine nor Vinegar, or saltish waters?  
A. It is because that Wine or saltish waters having in them some heat, resist easily the cold, and cannot be brought to congeal, but very seldom, or by an extreme cold: Vinegar also, because it is very subtle and retains some thing of the qualities of wine resisting also the cold: but water being very cold, and participating with the gross vapours of the earth, is easily taken & congealed with the cold; and oil being temperate, resisteth more the cold then the water, but not so much as wine and liquors more hot.   

Q. But wherefore is it that in frosty weather, a little fall or an overturn, makes us run into the danger of breaking an arm or a leg, sooner than in other seasons?  
A. The cause is that the humidity being bound in by the cold, the body and limbs are more stiff, more bended, and by the same means more frail, brittle, and more easy to break, even as candles frozen, be they of wax of tallow, or of rosin, as also on the contrary, the humidity being spread, & diffused through all the body, the members are more loose & flexible.   

Q. Wherefore is it, that Aqua vitae being mixed with any other liquor, keeps it from freezing?  
A. Because it is very hot, and therefore it is called burning water, and is very good in your ink in the wintertime.   

Q. How comes it, that the cakes of ice swim upon the top of the water in Rivers?  
A. Because they are made of the most light water, that is to say, of that which is uppermost, for the bottom of Rivers congeal not, because that all the heat retires thither, flying the cold which seizeth upon the surface of the water & of the earth.   

Q. Wherefore is it, that the bodies most gross, are sooner congcaled and frozen, than the subtle and smooth, as by example, the mud sooner than the water?  
A. Because that the more subtle being more active, resists ●more then the passive, nevertheless if the more gross bodies be more hot, and they resist yet more easily than the subtle cold, so the wine resists the frost more than the water, and the water of the Sea, more than the water of the River.    

Generation.  

Q. FRom whence comes it that all the Animals of the world have appetite to engender and beget their like?  
A. Nature hath given them all this appetite, to the end they should conserve their species, and kind.   

Q. Wherefore is it, that the naturalists hold, that of all the motions and change, only generation and corruption, are done in an instant, and without any consideration of times?  
A. In as much that if generation and corruption should be done with any space of time, a thing should receive his being, in part and part.   

Q. From whence comes it, that certain Animals bring a great sort of little ones, and others only one?  
A. Nature as I have said often, above all things pleaseth herself with diversity▪ but yet we must note herein the providence, for commonly the Animals that live but a little while, produce also often, and that much more often then the others; the multitude of their little ones; where the frequent production repaireth, the small lasting of their lives; as in dogs, in swine, and also in all birds and fishes: on the contrary, those which live more long time, produce seldom but one, because that during their long lasting, they may divers times beget many others, as Men, Elephants, and Deer do.   

Q. Wherefore is it, that during the blowing of the northern winds they beget more of males, and when the wind blows in the south, they beget more females?  
A. Many learned and wise men say, they have so observed it; and the reason of this is, that the North wind by his coldness makes to close and unite the natural heat within the interiours, & so the males which are naturally more hot than the females, are begot oftener in that time, then on the contrary, because that the south wind languisheth, and letteth slack natural heat, the generation is less vigorous, so that it must be then the Sex feminine, which is more cold, and more weak, and begotten oftener than the masculine.   

Q. From whence comes it, that learned and prudent men, often beget children unhealthful, weak, and sots; and the sots and ignorant on the contrary beget children unhealthful, well advised, wary, and strong?  
A. It is because the sots and ignorants attend brutishly the carnal copulation, and have not their spirits diverted other where, so as they accomplish the act fully, and from thence it comes, that they beget children well complexioned and accomplished: On the contrary, men learned and wise, have often such extravagancy of spirits, that they least attend the carnal and brutish pleasure in this act of generation, that they do little, and the children which are then begot, are less accomplished.   

Q. Wherefore is it, that the Physicians hold, that the corruption of one thing (whatsoever it be) is followed with the generation of another?  
A. Because that there is no corruption, but by the privation of the form precedent, and succession of another wholly new, the matter always remaining, the which cannot be naturally annihilated, nor cannot change, but in the form●    

Taste or tasting.  

Q. HOw comes it, that all bodies are not sappish, that is to say, savorous, and perceptable by the taste?  
A. For that the watery humidity is not decocted in all by the heat; for savour and taste consisteth in the mixture of the dry in earth, with the moist in water, both concocted with heat.   

Q. From whence comes it, that fruits are of better taste in moderate and temperate Regions, then in cold?  
A. Because that in cold Regions the moisture is not sufficiently decocted by the heat, and that the cold hinders them from full ripening.   

Q. Wherefore is it, that by the rigour of an extreme cold, victuals become walowish and without taste?  
A. Because that the taste (I take the taste for the savour, according to the vulgar fashion,) consisting in a temperate heat; so an extreme cold makes, and takes away the taste from the victuals.   

Q. Wherefore is it on the contrary, that victuals too much decocted, become untastefull?  
A. Because that by too much heat, the moisture hath been too much decocted, and dried, and the taste or savour consisteth in the mixture of the dry and the moist, moderately decocted by heat, as I have formerly said.   

Q. How comes it, that sweet meats are more pleasing, & agreeable to the taste, (since that sweetness is but an index of temperature,) how then are they sharp▪ and sour; nevertheless we are not so fully pleased with the sweet, as with those which have some little pricking of sharpness?  
A. It is because that the sweet victuals are ordinarily more succulent and nourishing, by reason whereof they glut and fill more than the tart, or meanly sharp, the sharpness of which, pricketh, exciteth, and provoketh more the appetite, than it doth glut it.   

Q. Wherefore is it, that the sick become ordinarily without taste?  
A. Because that their palates of the mouth, and the tongue, (which are the principal instruments of the taste) are seized with some evil humour that depraves them.   

Q. From whence comes it that there are some waters wallowish, and merely without any taste?  
A. It proceeds by the ground by which they run; for if it be fat clay or marvel, they are fleshy and without taste.    

A gouty question.  

Q. WHerefore is it, that they commonly say, the gouty have great store of crowns?  
A. It is because they being people given much to their ease, idleness, and to be still sitting, they bethink themselves of nothing else, but to tell over their money, and so they contract themselves to the gout by their idleness, and such business.    

Fatness.  

Q. WHerefore is it, that fat folks live ordinarily less time than the lean?  
A. Because that fat folks have less blood, which is the humour in the most benign, and the most friend to nature, for conservation of natural heat, for the food which turneth in them into fatness, turneth itself into blood in the lean.   

Q. Wherefore is it, that fat folks are more cool in the venerean combat then the lean?  
A. Because that the superfluity of the food which turns itself into seed in the lean persons, is employed into nourishment of the fat, shaving a gross mass of body to sustain, join to this, that lean folks have more blood.    

Habitation.  

Q. Wherefore is it, that those which inhabit in hot Countries, are more prudent than those which inhabit in cold.  
A. Because that those are more sober, more dry, and less loaden with excrements, and the others which are more devouring, and given to the throat or swallow, because their natural heat is shut up within their entrailes, and by that cause the brain is ordinarily more troubled with vapours and fumes which rise from the stomach; together, those which inhabit cold Regions, are more choleric, impatient, and boiling; but those of hot Countries, are more melancholy, patient, and stayed.   

Q. Wherefore is it, that those which inhabit in hot Regions, live longer for the most part, than those which inhabit in cold?  
A. Because that those in the cold Regions, are ordinarily more afflicted with the cold, the which extincts and corrupts their natural heat. On the contrary, those in the hot Regions, by the affinity of the air; (provided also that it be not extreme hot at all times) are better preserved, and more long.   

Q. Wherefore is it, that those which inhabit in cold Countries, are commonly more robust and courageous, than those which are in hot?  
A. Because that the natural heat of them there is held shut in the interiours, makes them full of courage, and in the others it is dispersed and expanded through all the members of the body, by reason whereof it is more languishing and loose within them: But on the contrary, we see many times, and that truly, that the nations more hot, have in most times mastered the more cold, and it is by reason, the hot nations are more wairy and prudent, as I have said before, and also better politicians, and better, and more regular in martial discipline.   

Q. Wherefore is it that those which inhabit in high places, are more healthful, and grow old more late, than those which keep themselves, and in habit in low grounds?  
A. Because those diseases which are the most dangerous▪ come from putrefaction, and age itself, is a kind of putrefaction: now the air in low places is in quiet, in tranquillity, and less subject to the blasts of of wind, and for the same reason more subject to putrefaction, than those which are in up raised places, where the Air is ordinarily agitated with the winds, and so they live there more longer, and in better health.   

Q. Wherefore is it, that the change of habitation is dangerous to those that are in good health, and often profitable to the sick?  
A. It is a good course, that those which are in good health, should not make change, neither of their habitation, nor of time; unless they mean to alter their health, as then air is altered; & on the contrary, the sick, if they cannot endure it, receive ordinarily comfort, by the changing of the habitation, and of the time; for if the one is not profitable to their complexion, or estate of their health, the other may be.    

Breathing.  

Q. WHether of the two precedeth in Animals, either the inspiration, or the expiration: I call inspiration the reception of fresh air, which stretcheth the Lungs, and the expiration the expulsion of the heated air, which is made in restraining and abating the Lungs, which are like to a pair of bellowes, serving to refresh the heart?  
A. This is a question very hard to resolve; nevertheless the decision of the Philosopher, seems to me, to carry a likelihood of a truth, saying, that since by the expiration of the Animals, they finish their lives and dye; it must be that they begin to live by a contrary principle, that is inspiration.   

Q. Wherefore is it that infants respire and breathe more of●en and short, than aged people.  
A. Because that infants, as I ●ave showed you herein before, ●re much more hot, by reason whereof they have need to ●ee more, and more often refreshed, together that they al●o eat much more, having regard to their corpulency, and quantity of body, than the aged: so that the conduits of the respiration being ordinarily stopped in them, by the vapours and fume● of their diet, they breathe more often and short.   

Q. How comes it that one cannot breathe but with great difficulty, and especially when one is stuffed in a place where there is but little air?  
A. It is because that the respiration is no other thing, but the reception of a fresh air, and the expulsion of that which is formerly heated by the within; it comes then, that being in a place where there is little air, as also that it is soon hot by the frequent attraction, which is in the within, and not having more means of attracting, and drawing in the fresh air, it follows, that one may be soon stifled.   

Q. From whence comes it that some people are so short breathed?  
A. It proceeds of some rheum, that it dischargeth itself upon the Lungs, or it is some other indisposition of the Lungs; of which we can make but judgement according to the effects.   

Q. From whence comes it that commonly being fasting, our breath ●s sharp and strong?  
A. It is because, that from the stomach issue, and evapourate fumes of an evil savour, if they are not tempered with fresh victuals, & this comes principally to much sitting persons, to the sick, and those which have eaten too much, because both the one and the other have crudities in their stomaches, or that they cannot well and entirely decoct and digest their victuals, although this also may proceed from too great heat, and adustion; for things over cuted, and adust, have an unpleasing smell, violent, sharp, or stinking, or else according to Aristotle, it is because that the air which is within the body, voideth, & doth not move after the digestion, being that heat corrupts the Phlegmy, excrements by his immobility▪ or it appears, that it is overmuch heat▪ for it ordinarily engenders thirstiness.   

Q. From whence comes it, that in winter we see the breath of men and other animals, as it comes fuming out of their mouths and nostrils, and as they respire it; and in Summer we cannot see or discern it?  
A. It is, because that in Summer the exterior air being more subtle, and more hot then in another season, the breath which issueth from the interior parts of the body is so heated, that it spreads suddenly through the air, affecting the same quality, spreads, I say, with so much attenuation, that it cannot be perceived: and contrarily in the winter, finding the air more thick, gross, and very cold, it eepes itself unite and close in ●suing, to resist the coldness in ●e air, which is its contrary.    

The hic-up.  

Q. WHerefore is it, that the hic-up, especially if it ●e not very violent, ceaseth in holling the breath, or else if we are suddenly frighted or afflicted with ●ome opinionate unhappiness?  
A. Because that the hic-up proceedeth of a sudden difficulty in breathing, and that in holding our breath, it must be of necessity, that we shall a little after respire; by course likewise, we being made attentive to that which feared us, & banded us against that which frighted us of some unhappiness, makes us hold our breath, and sometimes with a profound sigh fetched from the stomach, it hinders the cause of of the hic up, so reasoneth Alex. Aphrod. but Aristotle yieldeth another reason not much different from this: it is saith he, that the hic up proceedeth from a chilly cold, and the retention or holding of the breath, heating the inward part, the hic up ceaseth from his cause by means of a contrary cause.   

Q. Wherefore is it, that Vinegar also stayeth the hic up?  
A. Because that Vinegar heateth the stomach, and the hic up proceedeth from a certain cold humour, which stays the air and the breath, this humour being so heated and thinned, exhaleth, and by the same means giveth free way to the respiration.    

Man.  

Q. WHerefore is it, that Man, amongst all other Animals is borne naked?  
A. To the end, that he should acknowledge his frailty and misery, and otherwise, that he should praise God, that although he hath made him to be borne naked, yet nevertheless he hath created all things for him; and therefore if he should be afterwards covered, that he may cover and clothe himself as it seems good to him, be it modestly or proudly, lightly or heavily, according to the temperature of the place of his habitation, and the divers seasons of the year.   

Q. Wherefore is it, that men resemble not their fathers and mothers, as do the beasts?  
A. In as much as men in the venerean act use it in all times, as also because of the vivacity of their spirits, which is divine, have some divertisement and thought of divers things, whereas the beasts are wholly attentive to their couplement; and also that men often mingle indiscreetly with women, and with much heating themselves in the business, which the beasts do not.   

Q. Wherefore is it, that men twinkle their eyes more often, and more quick than any other animal?  
A. Because, that (as noteth the Philosopher) some Animals have no eyelids, as the Fishes; and others have none but underneath, as the birds, and fourfooted beasts, which engender Eggs, not a living animal, and those which have both above and below as well as men, have their skins more hard, which is the cause that they have them not so movable and flexible.   

Q. Wherefore is it, that commonly little men are more prompt, more subtle, and choleric, then ●he great?  
A. It is, because that the virtue and natural vigour, together with the forces of the spirit, being more united in a little body then in a great, and not having to sustain so great and heavy a mass, have also their motions more prompt and more subtle; and for this same cause the Physicians hold, that men which are great and fat, are not so healthful, as those which are of little or middle stature.    

Shame.  

Q. WHerefore is it, that shame makes us to blush red?  
A. Because there is a respect and reverence of those of which we have that shame retaining o● our actions as in suspense, & the blood hath leisure to spread, and run more easily by all the body▪ and especially to the exterior parts, the redness whereof we suddenly mark, because it is not ordinary; or else it is, that nature, as to cover us, sends the blood to the exterior parts of the body, and being it cannot sufficiently cover, teacheth us in the same case to put our hands before the face, as the little children do; for nature will do it, although they were never showed it.   

Q. Wherefore is it, that shame being a kind of fear, we should not rather grow pale then red?  
A. Shame is not an absolute fear, not fear of receiving any hurt in our bodies, or in our health, but only a fear to be mocked, misprized, or blamed, by reason whereof nature makes the blood to mount up, and cover the face, and teacheth us to carry the hand before the visage, and to bow down the head something, to hide us when we are ashamed; but when we fear to receive some hurt in our bodies, or to lose our lives, nature sends the blood to the heart, which is the principle of life, to fortify it, and the other parts during that time disprovided, remain pale and wan.   

Q. Wherefore is it, that they esteem young men to be of a good nature, when they have failed in any thing, which d●e blush for the same?  
A. Because that they acknowledge their fault, and that they acknowledging it, have shame, which is a true sign and testimony that they are sorry, which gives a hope of amendment.    

Oil.  

Q. WHerefore is it, that that part of the oil which is most high within the vessel, that of the wine which is in the middle, that of the honey which is in the bottom, is accounted the best in all three?  
A. Because that of the oil is most clean, airy, and light, and is the most excellent, and that of the honey, the most close and heavy, is on the contrary, the best: now the parts the most light, mounts to the most high, and the more heavy, descend to the bottom, and so by consequence those are the most exquisite in the hovey, and those other in the oil: Now for Wine, the part most low is less pure and sweet, because of the lees; and that above likewise, because of the neighbourhood of the air, the which environs it on all sides of the vessels; for the air by his too great humidity hurtheth and corrupts the wine.   

Q. Wherefore is it, that Oil swimmeth above all other liquors, except upon Aqua vitae?  
A. Because it is fat, and by consequent airy; for fat things hold much of the air, and that which is airy, is more light than that which is watery or earthy; and being more light, he riseth on the top; by the same reason oil will not much mingle with other liquors▪ nevertheless aqa vitae will swim upon the oil, because it is fiery, and holds of the fire, which is the most active, subtle, and light of all the Elements: the cause also, why it receives suddenly the flame, and wherefore also it is denominated burning water.   

Q. But why? if oil for being more fat, holds him so above the other liquors, how is it that it swims also upon grease itself, against that Axiom of the Physicians, who hold, that which is such by the means of another, the same is yet more such: If then oil is so light that it swims upon all other liquors, because of his fatness, it must be that fatness itself should swim upon the oil?  
A. Oil swims not upon all other liquors, because of a strange fatness, but because of his own proper; which he holds more of the air, and so this destroys not this said Axiom of the Physicians, if it swim upon another strange fatness, with which it hath not any participation.   

Q. From whence comes it that a leaf of paper plaited in form of a vessel, and filled with oil, will not be consumed by the fire, although that there is nothing almost more easy to receive fire?  
A. Because that the paper being very porous, the heat of of the fire penetrateth ath wart the pores, and goeth working against the oil, which is more contrary to him, as also that the parts of the oil heated by the fire, and bearing of his heat, mounts aloft, and they below remaining cold, resist the heat of the fire, and conserveses the paper, until that the fire hath surmounted, and affected all the parts of the oil, without finding any any more resistance from his action, for then the paper burns and consumes; the like to this is the kettle full of water, the bottom of which is cold the fire.    

Dropsy.  

Q. WHerefore is it that those which are sick of the dropsy, though they are full of water and of humours, cannot for all that quench their thirst, with great drinking?  
A. Because that they digest not their drinks; and then specially when they have the fever, it is heated, & become saltish, and biting, which engenders an unextinguishable thirst within them, as also that although they have their bodies full of water and humidity, it runs not, nor distributeth itself to the other parts of the body, being dried, for lack of being sprinkled, and moistened, and from this dryness proceeds their extreme thirst.    

Images.  

Q. FRom whence comes it that pictures to the life seem to regard us, upon what side soever we go?  
A. This same proceeds from our moving, in as much as we take no regard to that, but only to the picture; nevertheless perceiving that there is a moving in one action; we attribute through error of the senses, to the aspect of the picture, neither more nor less, then do those which are sailing within a boat, they think it is not the boat which goes and remooves, but the shore of the water, the houses, and the trees, which they look upon.    

joy.  

Q. HOw can it be that certain persons have died of extreme joy, as the Roman women, whereof one believing (as they had told her) that her son was dead at the battle of Trasemena, where the Romans were defeated by Hannibal, lamenting within her house; but after seeing him enter safe and sound, died suddenly with joy; and the other going out of the Gates of the Town, for to inquire of her son, with those which came from the defeiture, of Cans, and perceiving him there amongst others, died in the place with sudden joy.  
A. Because that even as oil being poured with moderation within a Lamp, it entertains and conserveses the flame, but being excessively, and all at a sudden infused, extinguisheth and chokes it: even so moderate joy rejoiceth the vital spirits, but an excessive extreme, and sudden one chokes it; or it may come thus, because that as natural heat flies with the blood, to the interior parts of the body, by an excessive affrighting or fear, so by an excessive joy it abandons the interior, and most noble parts, and by suddenly running to the exteriours, whereof sometimes ensues the dissolution of the soul from the body.    

Fasting.  

Q. WHerefore is it, that those which have long fasted, are more dry than hungry?  
A. Because that natural heat finding nothing against which it may work, or to what it may betake itself, sticks to the humidity, and consumes it: so drying then (by this means) the body, the thirst, which is the appetite of the humidity and of the cold, sezieth us sooner than the hunger, which is the appetite of the dry and the hot.   

Q. From whence comes it that we are more heavy fasting, then after repast?  
A. It is that by the means of the victuals, the Animal spirits which were dull, are wakened and rejoiced, and being so, under-lift the body; nevertheless this must be understood of those which eat soberly, and that it be done for the refection of the spirits, and of the forces, not for to quell them; for whosoever crams himself full of victuals, shall find himself after repast, more heavy and dull, than he was fasting.   

Q. Wherefore is it that we are more prompt to be choleric being fasting, then after meat?  
A. The cause is, that after the repast, the spirits are more busied in concocting and digesting of the meat newly eaten, but when we are fasting, they are easily moved to swell and boil, as also that the nourishment by the victuals, repairs the loss and continual effluxion of the substance of our bodies, and we are then merry and joyful after the refection and repast.   

Q. Wherefore is it, that sick folks, although they are weak, and by consequence have more need of refection and reparation of spirits and of substance, can veverthelesse fast more long time, than those which are well?  
A. Because that natural heat works not so vigorously in them, as in those which are ● good and perfect health.   

Q. Wherefore is it, that those ●hich are fasting, accomplish the venerean act more nimble, then ●hose which are fully glutted?  
A. Because that those which are fasting, have their conduits more open, and moreover they have ended their concoction and digestion, and that their natural heat is more free, and the matter of such sports is separated from that which serves to the refection of the members, and distributed to the spermaticke vessels.    

Swearing.  

Q. WHerefore is it, that common swearers & blasphemers are so full of oaths for all slight occasions, and so ordinarily are liars and perjurers altogether?  
A. Liars (as the Philosophers say well) bear always the pain of their vice about them; and although sometimes they tell true, yet they are not believed, their words being always suspected; for liars then seeing, that folks will not give credit to their mere words, fortify their Tales with oaths, and swearing, and so very often they perjure themselves, lying being to them a degree to pass to perjury, as Cicero shows wisely the same in an Oration of his.    

Milk.  

Q. HOw is it, that Milk is so white, seeing that it is made of blood which is of a colour red?  
Ans. Because it is very well cocted and recocted, and more, it is purified from the more gross parts, as it is done within the spongious vessels of women, so as this matter purified and subtillized as a scum, becomes white: In like manner Wine, after its decoction digestion, becomes white; as it is visible in the Urine of those which are in health, and the victuals being well decocted, become white within, but for the outward part, the adustion of the fire causeth them to be of another colour, the which the natural heat doth not, for it heats and decocts without burning.   

Que. Wherefore is it, that the milk of Women, who indiscreetly, and too often mix with with men, is hurtful to little children?  
A. Because that by the venerean conjunction, the best and more subtle parts of the aliment, goes to the matrix, and to the genital parts, and that which is most corrupt, remains for the nourishment of the Infant.   

Q. Wherefore is it, that wine after milk is very hurtful to the health?  
A. Because that the wine makes it to crud, so as the milk within the stomach is as cheese, so as it is after very hard to decoct and digest, and most often corrupts within the stomach, to the great prejudice of the health.    

lettuce.  

Q. Wherefore is it that the Ancients eat lettuce at the end of their repasts?  
A. They used it so ordinarily after supper, when they had eaten, and drunk much in any banquet, to the end that the lettuce which is very cold, should provoke them to sleep, and further resisting the excessive heat of the wine, it might serve them as an Antidote against drunkenness.   

Q. Wherefore is it that now they eat it at the beginning of the meal?  
A. Some do it to sharpen the appetite, especially when the lettuce are dressed in a salad with oil and vinegar; for ●t serves also well to the vinegar, and the oil is added, to moderate the crudity of the one, and the Acrimony of the other: Others use it for a better consideration, to the end that the substance of the lettuce (being brought before any other dish, should serve to the cooling of the veins▪ and that it might also refresh the blood, and temperate the over great heat of the Liver.   

Q. Wherefore is it, that the Poets feign that Venus buried her fair Adonis under a letucebed?  
Answer. To show the extreme coldness of this herb; the which extincteth the luxurious appetite.    

The Tongue.  

Q. WHerefore is it commonly said, that the tongue is the best and worst piece of the humane body?  
A. This must be considered by its works, for the tongue is the deliverer of the reason, and of the will, and then it is the best piece of the humane body, if it be applied to the praise of GOD, and to the discourse of things honest and good: and it is the worst also, when it is employed to evil speaking, and to undecent and dishonest purposes.   

Q. Wherefore is it, that the tongue changeth very easily his colour?  
A. Because it is covered with a skin●e very delicate and simple, and for this cause it is the more susceptible of the impression of all colours, especially of potions or drinks, which extincts and paints it diversely, as also that being very spungeous, it is imbibed more easily with all sorts of liquours.    

Tears.  

Q. Wherefore is it, that little children and women shed more abundance of tears, than men of perfect age?  
A. Because that little children and women are more humid, and have the pores and subtle conduits, by which issue the tears, more open and loose.   

Q. How comes it to pass, that many times by great dolour, sorrow, and anguish, as also for great joy, pleasure, and contentment, we shed tears?  
A. Because that dolour and anguish shuts the pores, by which followeth this humour, and straineth the drops, which we call tears, as one squezeth a sponge imbibed with some liquor; and joy on the contrary, loseth, and makes overture of the same humour to issue out.   

Q. From whence comes it, that the tears of a Boar are hot, and those of a Deer are cold?  
A. It is because the Boar is courageous, and of a nature hot and boiling; and for this cause his blood is black, hot, and boiling, the which mounting aloft when he is in his fury, his tears are heated: and the Dear on the contrary, being fearful, loose, and a flyer, his fear and affright cooleth him more, his blood retiring to his interior, so that his tears become so much more cold.    

Washing the hands.  

Q. FRom whence comes it, that those which wash in winter their hands in warm water, feel soon after them more cold, than those which wash them in cold water?  
A. It is, because that warm water opens the pores, and by that means gives entrance to the cold; and cold water on the contrary, shuts the pores; for cold is restringent, and hinders the cold from penetrating so easily: I counsel not for all that, to wash the hands in the morning with cold water, but to mingle therewith a little Wine, because the water cooleth the nerves, and causeth shaking.    

Laurel or Bays.  

Q. WHerefore is it, that the Laurell-tree is so seldom touched with lightning?  
A. It may be often touched, but the flash strikes not much, nor leaveth much mark, but in bodies which are more hard, and which make resistance; it doth but pass by the soft and supple without offending them; for lightning is composed of a spirit, or exhalation very subtle: now the Laurel is very supple, airy, and as a sponge, which is the cause that it resisteth not the lightning, nor is by it offended, neither more nor less: then as we see by experience, that the lightning breaks the bones within the body, without any way touching or offending; and produceth many other strange effects, as I have showed elsewhere.   

Q. Wherefore is it, that the leaf of a Laurel cracks in the fire?  
A. It is for the reason aforesaid, that it greatly holds of the air, ●he which is extremely humid, and pressed by the fire, cracks in going out, because that it takes is way by force, and ontrance, as doth the humidity of the chestnut, when it is put under the embers, without being cut on the top.    

Moon.  

Q. WHerefore is it that Physicians, the labourers, the Mariners, and others, observe so strictly in the exercise of their Arts the constitution of the Moon?  
A. Because she hath a particular virtue, and predomination upon the things here below, and which is more, she is more nearer to us then any other o● the Planets, and having a less turn and circuit to make, she changes more often her constitution, and this frequent change, aught to be more exactly considered, and observed, especially by those men which are to prove every day the events.   

Q. Wherefore is it that victuals corrupt sooner in the shine of the Moon, then of the Sun?  
A. Because that the Moon hath her heat weak, and moisteneth more than she dries, and the Sun on the contrary dries much: Now excessive humidity being cause of corruption, it is no marvel, if the Moon, which extends, dilates, and spreads humidity, and likewise augments it, and aids corruption.   

Q. Wherefore is it, that wood cut in the full of the Moon, is more subject to be worm eaten, and to rot sooner, than if it were cut in any other time?  
A Because the Moon then being in her most strong vigour, dilates so much more, the bodies as well sensible, as insensible, which yieldeth them more subject to putrefaction.   

Q. From whence comes it, that those which sleep in the rays of the Moon, coming to wake, find themselves all besorted, bebenummed, and as troubled in their understanding?  
A. Because that, as I intent to say, the Moon dilates the humours of the body, and especially and notedly those of the head, the which mingling with the Animal spirits, troubles the brain.    

Sick folks and Sickness.  

Q. FRom whence comes it, that people more often fall sick in ●ummer, and that the sick dye ●ore often in Winter?  
A. It is, that in Summer there ● more causes of sicknesses then ● winter, because that the natural heat is spread and diffused ●rough all the body, by rea●on whereof the interior being ●sse heated, the stomach is ●lled with crudities, and undiested humours, and to the me also, add the great quan●y and diversity of fruits, that people are accustomed to eat, ●ves aid also: as also that the ●res being open, and the ●inne being loose by this diffu●n of the natural heat, they 〈◊〉 ordinarily subject to take cold, from whence ensueth many maladies: to the contrary, in Winter, the natural heat being enclosed within the interior parts by Antiperistice, we digest more easily our meat, and therefore if we do fall sick, i● must come from some great and violent cause.   

Q. From whence comes it, tha● the Springtime and the Autumn's which are the most temperate sea● sons, bring us nevertheless mor● maladies than either Winter ● Summer?  
A. It is, because that goin● out of an intemperate and we● risome season, to enter into temperate and an agreeable, th● evil humours gathered together, during the intemperate season, begin to stir a● move by this change, and 〈◊〉 fect also the body, and make ● sick; and therefore the Springtime and the Autumn are two unhealthful Seasons, and yet more by accident and inconsequence, than the Winter or Summer, which brings them of themselves.   

Q. But why is it yet, that Autumn is more unhealthful than the Springtime?  
A. Because that coming out of Winter, and from the cold, we enter into the Springtime, and into the heat, which is a friend to Nature: And on the contrary, we go out of the Summer and heat, and enter within the Autumn, and approach to the cold, which is an enemy to Nature.   

Q. Wherefore is it, that sicknesses are many times infectious to those which approach near the sick, and health cannot be so communicated?  
A. Because that health (as saith well the Philosopher,) is as rest, and sickness is a moving or stirring, which is many times comunicable, according to the disposition of the subject, and quality of the disease, for all maladies are not infectious, but only those which they call contagious, and striking, which proceeds from some corruption of the spirits, or which corrupt the spirits; and which coming to exhale outwardly, infecting the neighbour air, communicates so their corruption.   

Q. Wherefore is it that according to the doctrine of the Physicians it is not good for sick folks to eat much?  
A. Because they cannot well digest it, by reason that their natural heat is in them, so weakened and hindered by the evil humours, and the superfluous nourishment, mingled with their evil humours, easily corrupt, so that the sickness is aided and prolonged to the peril and danger of the subject.    

Eating and Drinking.  

Q. Wherefore is it, that as the proverb says, one shoulder of mutton will pluck on another, and that the appetite comes in eating?  
A. It is that the pores and subtle eo●duits of the body being stuffed with some thick humour, gross, or gluing, are opened by the victuals, especially if they have some little pointing or sharpness, the which like a tickling excites the appetite, or natural heat, as also dissolves or consumes the humours, the repletion of whom hinders the appetite.   

Q. From whence comes it, that hunger passeth away in drinking, and thirst augmenteth in eating?  
A. It is because that the drink temperateth all that it finds dry and unprofitable, by its hardness and weight within the stomach, the which digesteth better, or more easily, being so temperate, and then after by the other concoctions the same is distributed to all the parts of the body, and so hunger passeth in this sort: but thirst, which proceedeth for want of humidity, augments the more in eating, because that victuals if they be solid, dry up the humidity which resteth within the stomach.   

Q. Wherefore is it, that in Summer one drinks more, and in Winter they eat more than in any other season of the year?  
A. It is because that the Summer's heat drying our bodies, we must moisten and liquor them more than is usual, and by Antiparisticis it comes, that in Summer the extern or outward heat, is the cause that we have less of natural heat within the stomach to digest: and on the the contrary, in Winter, the cold predominating upon the exterior, the natural heat enforceth himself, and gathers all into the interior, by reason whereof we eat and digest our victuals better.   

Q. Wherefore is it then, that in Autumn we eat many times yet better, then in winter?  
A. It is not, that in Autumn we have interiorly more natural heat, but because we have greater appetite to the new fruits, which is then in abundance, and likewise that bread which is our daily food, is then made of new corn.    

Morning.  

Q. WHerefore is it, that the Mornings are many times colder than the night, seeing that in the morning the Sun is more near to us?  
A. Because that in the Morning the dew which is gathered together by the coldness of the night, falls upon the earth, and cooleth the air together, that the evening and the first parts being less removed from the precedent day than the last, have some feeling of the heat of the same day, the which weakening and diminishing by little and little, is extinct or diminished at the end of the Night.   

Que. Wherefore is it, that the Morning-study is best, and most profitable?  
A. Because that the spirits are more free after their repose, and the Brains and Organs of the body are discharged of the fumes and vapours arising from the victuals, the digestion being accomplished.    

Memory.  

Q. WHerefore is it, that we retain better that which we have learned in the 〈◊〉 ●orning, then in any other time of the day?  
Answ. It is, because that the brain is not then hindered and troubled with vapours, the digestion being entirely perfected, as also because the spirits are more free, and less occupied, then after the perception of many new objects, which bring confusion and trouble, ranking themselves in the memory.   

Q. But how is it possible, that so many and divers objects can rank themselves, and be kept in the memory without confusion?  
A. In truth it happens often, that those which know most, confound themselves also the most, if they rule not their memories by judgement; but this treasure being prudently dispensed, although that it must be, that the diversity of things confounds the one the other: But on the contrary, they may be brought to more advantage: for as a house well furnished and garnished with all sorts of moveables, or as a Farm accompanied with ploughed fields, with woods, with vines, with fountains, and with all other profitable things for a countryhouse, is much more to be esteemed, then if it consisted only of one of these things.   

Q. From whence comes it, that a very happy memory is seldom found with a very great and neat judgement, and a gentle spirit in oneself person?  
A. From this, that the retaining memory consisteth in the dry and hard temperature of the brain, nevertheless it hindereth the vivacity of the spirits: but yet if the organ of the imagination is of a temper soft & moist, and that of the memory, of a temper mediocrally dry, they both may be found in oneself person, although the same is as rare as excellent.   

Q. Wherefore is it that neither young children, nor old folks, have any hold in their memories?  
A. Because that both the one and the other, are in perpetual moving, the one in increasing, and the other in declining, which is the cause that the Images of the objects are not so deeply engraven in their memories, ot else it may be for this cause, that young children have the Organ of the me morie too moist, and old folks to dry, so that the one cannot imprint and strongly engrave the Images of the objects deep enough in their memory, and the other perceive the object too lightly; nevertheless children may have a good memory for another reason, that is, because they are not disturbed either with affairs of importance, that may divert them, nor other ways to charge their memories with too many things.   

Q. Wherefore is it, that those which learn promptly, retain it less, than those which are long a learning?  
A. Because that those which are so prompt, imprint the images of the object too lightly in the memory, and the others engrave them profoundly, because they repeat and inculcate them.   

Q. Wherefore is it, that Elephants, Dogs, Horses, and other Animals bethink them better of the ways, where they have but once gone or been, than men do?  
A. Beasts have not properly this bethinking, but a continual thinking, the which having once lost, they cannot recover, neither by discourse nor reasoning, because they have it not; nevertheless the beasts retain more long time their thoughts to mark a way, than men do, because they are not distracted in their senses by diders' things as men are▪ and by the same cause country clowns, and rustic people, also mark better the ways, and such other things more heedful, than men of knowledge, or those which have their minds disturbed with many businesses.   

Q. How is it possible that we bethink ourselves of dreams, seeing that they are not things done but representations to the interior sense?  
A. Because that the soul than represents the Images of things than dreamt, as truths nor more not less, than when they describe us a Town, a Province, or they report us a battle, we do then imagine in ourselves, that which we have not seen.   

Q. Wherefore is it, that we easily forget dreams?  
A. Because that during the time of sleep, the senses being clouded, the faculties of our soul exercise more loosely their functions, and that the images of the dreams being but represented as in darkness, and shadows, are therein less perceived, and less stable.   

Q. Wherefore is it also, that we easily forget our souls, being being during that time distracted, and otherwhere busied, things which appear during that distraction?  
A. As we have perceived them lightly, so as lightly we forget them: for the sense being distracted and occupied with divers objects, the operation is more weak, the imagination more light, and the images less way imprinted and engraven in the memory.    

Looking-glasses or Mirrors.  

Q. Wherefore is it that we suddenly forget our proper images, after we have seen them in the Glass, and retire our look from the glass or mirror?  
A. It is because that we see the image representing us in the Mirror, only by reflection, and not by imprint or graving in solid matter, and as it is so lightly represented, it is also as lightly imprinted in the imagination or fantasy, and by consequent less profoundly graved in the memory.   

Q. Wherefore is it, that hollow Mirrors burn things which are opposed to them in the rays of the Sun?  
A. It is, that the solary rays coming to give themselves together, and by a conjunct form, they incountering in oneself point, they yield an extreme heat by their reflection and redargement, the which heat burns the opposite bodies, and likewise inflames straws, leaves, and such other dry and tender things, as also wood, etc. by the means of which Mirrors and glasses Archimedes burned the vessels and engines of Marcellus before Syracuse?   

Q. From whence is it, that wood, stone, or any other like body well polished clean, and united, may serve for a mirror, although that in truth they are more shaddowish and dull, then diaphanicall or transparent bodies?  
A. Because the pollishment of such bodies yields them shining, and shining bodies return the images of objects opposed.   

Q. But wherefore are they shining?  
A. Because that they have not in them any slits or enter-opennings, and all their parts being very equal and united, (provided also they be very clean) the light is not any way taken from them, as it is in the bodies ill polished, or full of Crevices, be the Crevices never so little, in as much as the parts more high, take away the light from the more low.    

Moors, or Aethiopians.  

Wherefore is it, that the Aethiopians and the Moors have their Teeth very white, and their skin very black?  
A. It is, because that the heat of the Sun which is very powerful and vehement in their Country, affects the skin, burns the blood and the humours within, and dries also the teeth, exhales the humidity, and makes them to appear more white, as also, that the teeth seem yet more white near to their skin, which is black, because that contraries appear with more lustre, being near their contraries.   

Q. How can it be, that the Sun blancheth their teeth, and blacks their skin?  
A. It is because as I will boldly say, the extreme heat of the Sun makes to exhale the humidity from the teeth, and dries them; and the things dried become more white, but in burning the humidity of the flesh without exhalation, their skin becomes black.   

Q. Wherefore is it, that the nails of the Moors are not also white as their teeth, seeing that the heat of the Sun doth also exhale the humidity?  
A. Their nails are in truth white; but they appear not so much as they are, because of their black flesh which is underneath their nails, and takes away their shine from the light.    

Dumb folks.  

Q. FRom whence comes it, that those which are borne deaf, are also dumb?  
A. Some say, that there is a certain tie and conjunction of ●he nerves, which stretch to ●he ears and from the tongue, ●he which being indisposed ●rom the birth, it must be of necessity▪ ●hat those two faculties should be equally affected; ●hey agree also, that certain sicknesses may cause deafness, without making them dumb; ●nd on the contrary, that one may be made dumb for all that, without becoming deaf, because that it may so fall out, ●hat the one branch of the nerve may be offended, without hur●ing the other, but without searching further into so much subtlety, we may say, that the deaf which have not heard, nor understood word from their birth, have not known how to learn: for which cause they seem to be dumb: for it is certain, most part of the deaf are able yet to yield some inarticular voice.   

Q. Wherefore is it that the dumb can express themselves so lively by signs?  
A. It is because they have gotten such a habitude, using always signs, as the others do words and speech, joining to it, that Nature recompenseth their want of Speech in the invention of signs, to express their conceptions.    

Music.  

●. WHerefore is it, that singing musically, if ●e base be wanting, they find it ●ore easily, then if the treble ●re, or another part?  
A. Because it is the voice the ●ost gross, and which singeth ●e most softly; for the most ●osse things, and which go ●ith a more slow moving, are ●ost perceivable by our senses, than those which are more ●ooth and light, as also that ●e Base is the foundation of all ●e Harmony, the which waning or failing, all the rest are in infusion.   

Q. Wherefore is it, that Music 〈◊〉 so agreeable to all sorts of people, ●ung and old, learned and ignorant, civil and rustic?  
A. Because it is composed and ruled with a certain order and well measured cadency, being a Systeme together, or a consort of many different voices together well accorded; or as the colours well mingled and sorted, delight the sight, exquisite perfumes the smell, victuals and sauces well seasoned the taste: Likewise voices consonant and agreeing, delight the hearing; for in general, Nature is well pleased in the fair order and temperature, and our senses in the same imitate Nature.   

Que. How is it then possible, that some persons are not pleased with Music, since that being a thing so well ordained, so sweet, pleasing, and measurable, and so much according to Nature?  
A. It is, because that such men are full of discord, of hatred, of envy, of cruelty, and felony▪ briefly, they are wholly unnatural and inhuman, as that Atheas, King of the Tartars, to whom Ismeneas, a most excellent player on the Flute, being brought to him prisoner, he was requested to permit him play before him, which having done, and all the assistance ravished with the sweetness of his Harmony, excepting only this barbarous Tartar, who said in mocking Ismeneas, that he took much more pleasure in hearing his Horse hinny.   

Q. Wherefore is it, that the most part of those which are ignorant of Music, are more pleased with hearing an only voice shrill and tuneable, then to a Music accomplished with all his parts?  
Answ. It is as with the ignorant vulgar in the Art of Painting, which are taken more with fresh colours, in pictures, and white daubed faces, then with the delicated draughts, and rare bestowed shadows, and lightnings of an Apelles, or Michael Angelo, where all the proportions are curiously observed, and makes more business of a petulant and bawling advocate, then of him which observes with moderation all the precepts of Rhetoric; likewise those which understand nothing of music, love better to hear often a long squealing voice, than a perfect and harmonious consort.    

Snow.  

Q. HHow comes it, that snow is so white, seeing that when it is dissolved into water▪ it becomes black instead of that white?  
A. Because that Snow contains in him much air, by reason whereof he is very light, white, and as a scum, but nevertheless in his resolution, we perceive nothing but water, in as much as the air in him is invisible, because of his thinness: Bodin very little to the purpose, as he ordinarily miscounts, in that which is of natural things, attributeth this whiteness to the water; for on the contrary the water blacks, which experience, makes us to see in things wetted, of what soever colour they be, they seem more black.   

Q. Wherefore is it, that snow prositeth much to the fruits of the earth?  
A. Form any reasons, first, that in covering them, it defends them from the extreme rigour of the winter: secondly that it chokes the evil weeds, that then but begin to peep upon the face of the earth, and are not much rooted within the same: thirdly, that being scum, it holds something of fatness, because of the air which is enclosed in it, and coming to resolve into water, it fatneth the earth: fourthly, that if the fruits thrust too forward forth, it repulseth their vigour to the root, by reason whereof they are the better nourished.   

Q. Wherefore is it, that in summer there is snow upon the height of the mountains, and neither in the valleys nor fields?  
A. Because that the high mountains are lifted up unto the middle region of the Air, which, as we have formerly said, is cold in Summer, by reason whereof, the Snow is there conserved, which falls not so to the lower parts, where in in Summer the heat is predominant.   

Q. How can it be, that hot water covered with straw, conserveses and retains his heat▪ and that Snow covered also with straw, in a fresh place, remains in●ire without resolving or melting, retaining his coldness, seeing that heat and cold are two qualities diametrally contrary?  
A. It is because the straw is not properly of himself, neither hot, nor cold, nor dry, nor moist, and for this cause, it is called of the Greeeks Apoion, that's to say, exempt of quality: and nevertheless is susceptible of qualities of the subject to which it is applied to, in as much more easily, that if it participates of any of them; it is therefore it conserveses and entertains hot things in their heat, and cold things in their coldness: from thence comes it also, that it is very proper to conserve the fruits, and to keep them from corruption and rottenness.    

Drowning.  

Q. WHerefore is it that the bodies of drowned folks come again to swim upon the water after few days, and notedly as they have observed, upon the ninth day?  
A. Some say, that nine days after the body is drowned, and sunk under the water, the gall splits and breaks, and the bitter liquor which was therein contained, being run out, the body lifteth itself upon the water: Others hold that the gall cracks not for all that, but that all the parts of the body being attenuated, and thinned by the moisture of the water, and the gross humours being evacuated, it is then more supple, and comes again upon the water, some days after it is drowned: But it seems to me, that it is rather because of winds which engender within the cawls, films, or membranes, which cover the intestines and the belly, called of the Physicians Omentum & peritonium, as an excessive swelling of the belly, shows us; for all corruption and rottenness is engendered of heat, and heat dissolves humidity, and it engenders wind, the which reason is subtly brought forth by Cardan.   

Q. Wherefore is it, that the bodies of drowned men coming up upon the water, swim upon their backs, and those of women upon their bellies?  
A. To attribute this (as some have do) to the prudence of nature, which hath a will to cover the secret parts of the one Sex more than of the other, seemeth to me a reason too light, and I will like better to say, that it is because of the difference of the parts, of the one, and of the other; for women have the vessels of before, more ample, large, and capable, than the men, as the natural parts, the matrixe and the conduits of the Urine, which is the cause that they are less subject to the stone, and bear their children in their flanks, besides that, their breasts are spungeous, and drink up a great quantity of water, which weigheth and heavieth much more the fore parts of their bodies, and by consequent draws it downward, for it is certain that the most heaviest parts still incline downward: on the contrary men have their shoulders more gross and large, than the women, and the bones and ligatures of the vertebres, or back bones more strong, great, and firm, by reason whereof those parts incline downward, as also that they have the organs and conduits of the voice, and of their respiration, and breathing, more ample, as it appears in this, that they have the voice more gross and more strong, which being filled with air, lifts their bodies upward, and the face towards the Heaven, and the back upon the water.    

Night.  

Q. Wherefore is it, that in the night time, griefs, wounds, and other of our maladies, gather together, and increase?  
A. Because that in the day we see, hear, breath, smell, taste, run, and have many other divertments which allayeth our griefs, and in the night the sense of the touch is only busied, and is also more affected with griefs; together, the excessive cold and moisture of the night aids to it also very much.   

Q. Wherefore is it, that we hear better, and more further in the night, then in the day?  
A. Because that the noise of Animals, and an infinite of such like things, ceaseth in the night, and all being still, in silence and in rest, the hearing peirceth better upon his objects; and moreover, our other senses, and especially the sight, distracts us much in the day, not exercising then their functions, the hearing being then the most sharp.   

Q. Wherefore is it, that we rest sooner and better in the night, then in the day?  
A. The reason politic is, that the day is more proper to us, for travel and labour, because of the light; but the reason natural is, that the night is more cold and moist, than the day, and the cold, and the humidity provokes sleep, as also that having traveled hither and thither in the day, we repose and rest better in the night.    

Smells and Smelling.  

Q. Wherefore is it that man excels not in smelling, as many other Animals do?  
A. Because that man, in regard of his corporal mass, having much more of brain; then any other Animal, and the brain being cold and moist, and the Odours on the contrary holding more of hot and dry, is the cause that the smelling of men is weakened by the neighbourhood of the brain; for the faculty of smelling lies principally in certain little bosses or rundels of flesh, which the Physicians call Mamelles, which are above the nares or nostrils, joining to the brain.   

Q. Wherefore is it, that those which have the brain tempered with hot and dry, excel in smelling above others?  
A. Because the odours are of the temperament, of the hot and of the dry.   

Q. Wherefore is it that those which excel in smelling, have also ordinarily spirits good and subtle?  
A. Because that their brain being of the above said temper, the heat serves them to the prompt conception of the objects, and the dry, to retain them, which are the qualities of a fair spirit.   

Q. Wherefore is it, that they have seldom a good sight?  
A. Because that the instrument of the sight is waterish and moist, and that of the smell is of the contrary temperature, by reason whereof they cannot much excel in both the two together.   

Q. Wherefore is it, that Arabia Felix, Africa, and other hot regions, are very abundant, and plant plentiful in all Odoriferous, and Aromatic things?  
A. Because that being hot and dry, they have the same temperature as the odours are of.   

Q. Wherefore is it, that the flowers which grow near to Oignions', have a more violent smell, then otherwise they would have?  
A. Because that the Onion dry and heat the earth, and communicate by that means those two qualities to the flowers, the which qualities fortify the odours.   

Q. Wherefore is it, that those which are Rheumatic smell very little or nothing?  
A. Because the instrument of the smell being moistened by the the Rheum, is altered and depraved.   

Q. If good and sweet Odours come from heat, wherefore is it then, that dunghills, and the excrements of the belly, which are very hot, stink nevertheless, and are of a very ill savour?  
A. No, too much, no excess, hath no temperature, and in these things, there is not only heat, but an excessive boiling of them, but to the good smell is required a temperature, not an excess.   

Q How is it, that fishes can smell things under the water, which we cannot?  
A. This hath been a doubt whether the fishes can smell, and do affect Odours under the water, but Experience hath showed that they can, being drawn by subtle unces, and sweet-smelling pastes, that the Anglers and crafty Fishers make for baits to take them with; and the Philosopher hath so determined it: Now the Fishes receiving, or perceiving the odours, by the Fistulaes' and Conduits, (that the greeks and Latins call Branchia) without any respiration or attraction of air, covet them, because they have no lungs for the most part; but in our parts we cannot suck the water without breathing, and in breathing, instead of air, we attract water, which chokes us.   

Q. Wherefore is it, that perfumes are not so sweet smelling, and pleasing near the fire, especially if the fire be sharp and scalding?  
A. Because that the too much asperous he ate of the fire dissipateth that which is odoriferous, and by that means the odour exhales with the fume; but if the fire be moderate, the odours are more easily scented.   

Q. Wherefore is it, that in Winter we sent less the perfumes and odours, then in Summer?  
A. Because that the cold thickens the air, and yields them more soft and slowly, and as immovable, to bear the odours; as also, that the odour proceeds, (as I have often said) of a temperature hot and dry, the cold taking much of the virtue and perfection of the odour.   

Q. Wherhfore is it, that hidden flowers smell not so well as others?  
A. Because that the terrestrial part mingling with the odour, bemusts the point of the odour.   

Q. Wherefore is it, that dogs have not as good a sent in the Springtime, as in any other time of the year?  
A. Because that the great quantity of flowers which yield divers odours in that season, deceiveth the dog's nose, and makes them to lose the sent of the fumes and traces of the beasts.    

Birds.  

Q. WHerefore is it, that we have divers kinds of passengerbirds, and not of fourfooted beasts?  
A. Because that those birds being very chilly, flying the rigour of the Winter, and therefore fly into hot regions, as also that it is more easy for them to carry themselves otherwhere; then for the other Animals, and to search the regions more temperate, Nature having given them to that end wings.   

Q. Wherefore is it, that Birds being covered with feathers, the which should keep them marvellous warm, are nevertheless more chilly than fourfooted beasts?  
A. Because that the quills of their feathers let loose, and inter-opens their skin, and by this means give way, and make more overture for the cold?   

Q. Wherefore is it, that Birds have their sight more sharp and subtle than other Animals?  
A. It is, because they are composed of a matter more airy and subtle, because whereof they are light, and can lift themselves up in the Air, and some of them dare look fixtly, the Sun shining in their face even at noonday.   

Q. Wherefore is, that Birds have neither bladder nor tonnell thereto?  
A. Because they piss not, and therefore those parts were to them unprofitable.   

Q. But wherefore piss they not, since they drink?  
A. Because they have need of a great quantity of humidity to nourish and entertain their feathers withal, and on which they employ their drink, as also that by drinking they make their excrements more humid, the dry and the moist issuing out by one and the same conduit.   

Q. Wherefore is it, that birds have no teeth?  
A. Because that the matter of the teeth is employed in their beak, and that they cannot have both together, as also, that having their stomaches very hot, they can digest their victuals without the wing it, and by that reason they have no need of teeth, for Nature hath done nothing in vain.   

Q. Wherhfore is it, that birds in sleeping, hide their heads under their wings?  
A. Because they may avoid the cold from their heads.    

Gold.  

Q. WHerefore is it, that Gold is the most heavy of all metals, seeing that according to the Philosophers and the Chemists themselves, it is the least terrestrial?  
A. Because it is extremely solid, and more decocted than any other of the metals.   

Q. Wherefore is it, that all metals leave a thick ordure or taint to the hands, if by a frequent touching, excepting only Gold?  
A. It is because that it is very well decocted, and is the less fat; for this fatness and ordure of other metals, is as a kind of viscous grease.    

Ears.  

Q. Wherefore is it, that the Ears, which have less of blood than any other part of the Face, nevertheless grow red, and most then when we blush with shame?  
A. Because that the blood mounting with the heat to the visage, covers us when we are ashamed, runs more willingly to the parts that are void, as to the Ears, then to the others; or else it is, that they are nearer to the temples, where the heat ranks itself the most often.   

Q. From whence comes it that the Membrane called Meaning, or Tympan, where lies the hearing, breaks easily in the divers, or those which swim betwixt two waters?  
A. It is, because they are constrained to hold their breath a long time, and in so doing, this Membrane swells, and the water coming to beat above it, breaks it, if they bring not some remedy, as is the infusion of Oil, or stopping the Ears with a sponge, or other such like things.   

Q. But wherefore is it, that in holding our breath out of the water, this happens not to us by the impulsion of the Air?  
A. Because that the air which comes to strike within ou● ears, is not so gross a body, nor so strong as the water, and so it cannot do such a forcible effect.   

Que. What is the cause of the bitterness of our ear wax?  
A. It comes from a putrified and corrupt humour, which gathered together, thickens and heats there within, and being such, can be no other than bitter; as are all things overcocted and rotten: this humour nevertheless is not unprofitable within the ears, but being thickened, fleas, and other little flies which may insinuate within the ears, may trouble us, are there taken by this conglutinate humour.   

Q. From whence comes it that we cough in scratching within the ears?  
A. It is because there is a little conduit which answers to the Lungs; so that in rubbing or scratching within the ears, there runneth often by this little conduit a little humidity which exciteth the cough.   

Q. From whence comes it, that the left ear being pierced, the flesh is much more consolide, than the right?  
A. Because it is more moist, and more soft, and things humid are consolid, and heal themselves more easily than the dry, and hard; it is therefore that infants, the which are more moist, are healed of their hurts more easily and sooner than old folks.   

Q. Wherefore is it, that neither birds nor fishes, have exterior cartilages rising up, and joining with the conduits of the hearing?  
A. Because the one may avoid in flying the danger which might happen, of that side; and the other being without that danger within the water, those cartilages have been to them unprofitable, and nature hath made nothing in vain.   

Q. Wherefore is it, that men do not move the exterior cartilages of the ears, as do other Animals which have them?  
A. Because that the other Animals have a great volubility, and flexibility, (we must speak so for want of a better word) in the muscles of the ears, the which should be unprofitable, and indecent to men, which can express their conceptions, not only by words, but also by other signs, and especially in their faces, which are open and uncovered; nevertheless there have been men known, which have had this moving of the ears, as all the family of the Flacci of Rome, and I myself have seen in Gascoigne two men which had this moving.   

Q. How is it, that by a great noise, humming and a whizzing of the ears ceaseth?  
A. It is because that a great noise takes away the less, by the repercussion of the air.   

Q. How can it be done, that if there fall water within our ears, it shall run out by the infusion of oil?  
A. Because that oil swimming upon the top of the water, and sticking to the same, draws it with him in running out, as also, that Oil is a liquor which makes gliding those things which are moistened▪ and so that which is within, shall flow forth more easily.   

Q. Wherefore is it, that in gaping we scratch the Meaning, Tympan, or interior Membrane of the ears, we shall feel grief?  
A. Because that in gaping, part of the air which we suck and draw by the mouth, runs interiorly within the Ears, and makes this Membrane to band his forces, to thrust it out; so that being so banded, we cannot scratch without suffering some grief.   

Q. Wherhfore is it, that nature hath made the conduits of our ears sinewy, oblique, and awry; and further, rampired them with Cartilages within and without?  
A. To the end, that the air should temperate itself within his screws and turnings, and not offend many times by his coldness the sense of the hearing; and to the end also, that the bodies which happen to beat within our ears, should not offend the Tympan or Meaning; and to repulse yet better, she hath been pleased also with an admirable providence, to rampire and defend this sense within and without, with cartilages lifted up like Bastions.   

Q. From whence comes it, that putting the finger within the ear, we hear a deaf noise like a Taber?  
A. It comes, that the finger pressing the air which is within the Cranny and Conduit of the ear, and that air which is very moovable and subtle, coming to strike against the meaning, tympan, or interior membrane of the ear, which is the instrument of the hearing, engenders this tabouring and deaf noise.   

Q. Wherefore is it, that water infused or shed within the ear, offendeth the hearing, although that many other liquours offend not at all?  
A. It is because water is cold, and coldness being an enemy to the nerves, it offendeth the nerves, which serve to the hearing.   

Q. Wherefore is it, that a harsh noise, as the whetting of scythes, turning of Brass, and such other like things, is very troublesome and disagreeable to the hearing.  
A. Because that all noise, and all sound is heard by the means of a subtle air, the which by a natural sympathy and affection of the spirits, or that the interior air, or the hearing itself is so affected, and from thence it comes that the sounds of sweet and harmonious songs, delight the hearing, as on the contrary, rattling of Iron, skreeing of wheels, scraping of Brass, and such rude sounds, are so displeasing▪ it is also the cause why we sing sometimes without thinking of it, and are moved to condole with those which lament.   

Q. Wherefore is it, that the Wind being opposite to places, from whence comes the sound of Bells, the roar of a Cannon or other like things we hear not so well, nor so far as if the Wind accompany the sound?  
A. It is because that the wind being opposite to the place, forom whence comes the sound, it hindereth the motion and agitation of the Air, or repulseth the Air itself, which bears the Sound to our cares, and blowing from the same side, from whence comes the sound, it fortifies the agitation of the Air, and makes it be brought more nimbly to us, more far, and more clear.   

Que. How comes it to pass, that the glass windows tremble, by the noise and crack of the Thunder, and of the Cannon, although they are very far off?  
A. It is because the Air is so moved, agitated, and beaten, to the long, to the large, and veryfarre.   

Q. Can one hear under water?  
A. Very well, as the divers testify, and even the fishes get them away at the noise which is made upon the Water, or by the water: Pliny recites that there were Fishes in the store Ponds of the Roman Emperors, which would come out of the water, being called by certain names they had given them.   

Que. Wherefore is it, that one understands better within the house, those which speak without, than those which are without, understand those which speak within the house?  
A. Because that the voice of those within, goes out, and extends itself in the great and vast amplitude of the Air, which weakens it much, and the voice of those without entering within, cannot be much dilated, but is there as shut, and is there then more strong and resounding.   

Q. Wherefore is it, that we hear less in breathing, then in holding our breath?  
A. Because that in respiring, we draw the air in height, and the spirits which fill the conduits, hinder, that the sense of the hearing cannot so commodiously exercise his functions; as also that in breathing, we ourselves make a little noise to ourselves, which incommodates the hearing.   

Q. Wherefore is it, that we hear better a voice or a sound coming from high to low, rather than from low to high?  
A. Because that the voice is accompanied with a certain watery humidity, the which being more heavy and light, beareth more easily the voice from high to low, then from low to high.    

Fear or fright.  

Q. WHerefore is it, that those which are feared or frighted, become pale and wan?  
A. Because that Nature draweth the blood into the most noble and interior parts, even as those which feeling themselves weak in the field, get unto their Garrisons, their Castles, and Towers best fortified, and most strong: Now the blood, which gives a vermilion colour to the face, and to all the parts of the body, being retired to the within, it must be of necessity, that the exterior parts by the want of it, become won and pale.   

Q. Wherefore is it that they tremble?  
A. Because that the nerves becoming cold, slack, and weak, by the absence of the blood of the natural heat, and of the animal spirits, which are retired into the interior, cannot support the burden of the body, but the members shake and tremble.   

Q. Wherefore is it, that without thinking on it, they let go their excrements, by both the conduits below?  
A. Because that the muskels of the vessels, which contain the excrements, are so weakened by the absence of the heat, and of the animal spirits, that they slack, and by that means sometimes they escape, without being perceived.   

Q. Wherefore is it, that those which are seized with fear, by an inevitable peril or danger: as for example, those that are led to execution, have ordinarily an extreme thirst?  
A. Because that the heat retiring, and gathering together, as is said, into the interiors, dries them, and there exciteth the thirst, although the extremities of their bodies, as hands, and feet, are very cold & trembling.   

Q Wherefore is it, that we are soon frighted in the night and in darkness, especially being alone; more than in the day, and in the light?  
A. Some attribute the same to the danger that one may get by stumbling, or other mischief, when we can see nothing: but the question is of another kind of fear, then of the danger of knocks, and stumbling, for I will suppose, that if one be within a good bed, and stirs not, the true reason is then, that the enemy of humane kind, being a friend of darkness, and as the Psalmist says, marcheth in darkness, and is then most redoubtable to men, as being a spirit, and of a nature more strong than ours, and that it is so, there is none that hath not sometimes approved it, as in going alone in the night, and it may be without apprehension of any danger at all, but in an instant a sudden fear seizeth upon them, because in my conceit, there is some evil spirit that we doubt, without seeing it, as the weaker Animals are afraid, approaching to the Lion, although they see him not: I will not deny nevertheless that the night also augmenteth all sorts of fear, because of the erterprises, and surprises, which may be made then with the most commodity, but there is another natural terror, which comes often to men, when they are in a place of perfect assurance, and as soon to the most courageous, as to the veriest cowards; for verily I have seen brave, generous, and magnanimous persons fear spirits in the night extremely, when weak, and fellows of base courage, have marched on a long way with firm assurance. Ulysses' in Homer durst not go alone in the night, but would have for companion Diomedes, the most most valiant of the greeks, next to Achilles. I will attribute nevertheless willingly, all these fears come from the force of the imagination, and want of faith; for by the one and the other, we propose a thousand terrors, but he which hath his confidence in God, and inhabits (as saith the Psalmist) under the wing of the Almighty, shall not be moved at all, with the Arrow which flieth by day, or the Spirits which wallketh by night, nor the nightly horrors shall not fear him: and to put this in our memories, the church sings this in our evening song.   

Q. Wherefore is it, that the hair will stare, and stand up an end, with fear and horror?  
A. It is, because that such passions cool the exterior parts of the body, and by the absence of the heat, which retires with the blood into the interior and the cold binding and restraining the pores, the hair being by the same means bound and pressed from the root, lifts itself up and stairs.    

Fishes.  

Q. WHerefore is it, that Fish eat upon their backs, and their bellies aloft, contrary to all other Animals?  
A. Because they fear the prey should scape them below, besides that they should make the shadow of themselves in eating it, if they held the prey, or the food, below them.   

Q. Wherefore is it, that Fish are more gluttonous than other Animals?  
A. It is because that being very moist, they have need of the dry, and that the watery food with which they ordinarily nourish themselves, sustains them not so well as the terrestrial, together, that for those of the Sea, the saltness of which excites yet more their appetites, and makes them so much the more devouring and gluttonous.   

Q. Wherhfore is it, that Fishes are not so subject to diseases, as land-animals?  
A. It is, because they are in an Element more pure than the Earth, for the Earth is much more mingled with mixed bodies, than the Water.   

Q. How can it be, that during the Winter, and the extreme rigour of the cold, when the water is frozen over with Ice, the Fish, which of himself is also very cold, dies not for all that coldness?  
A. It is, because that the cold occupying the surface of the water, the heat retires to the bottom, and the Fish also for the conservation of their lives.   

Q. Wherefore is it, that Fish begin to spoil and corrupt in the head, and other Animals in their intrayles?  
A. Because that Fish have not much ordure and excrements in their entrails, as other Animals, the which for this reason begin to corrupt there; but the Fish having otherwise very little brain, instead whereof there is air enclosed within their heads, the which being hot and moist, is the ordinary cause of their corruption.    

Gun powder.  

Q. HOw is it possible, that so little a quantity of Gun powder should thrust out a ball ● bullet so far, and with such a strength or force, as is marvellous?  
A. Because that this powder which is fiery, being a lighted and reduced into flame, occupies much more of place, then when it was in his mass or earthly substance, so that for to extend itself, and to make way, to the end, to take up as much place as he needs, it forceth the bullet which is before it, to fly out with such an impetuosity, that it thrusteth it out so very far, that it makes it break and shatter all that it encounters.   

Q. From whence proceeds this great noise and terrible bounce that the Pieces make?  
A. The reason is near the very same that is in the precedent question, and more, as the fire is active and violent, it forceth the air enclosed within the Cannon, to give it place; and in this conflict the air being beaten and repulsed with such force with the Bullets issue which is within, and then ensueth this most fearful crack.    

Resounding and retaining.  

Q. WHerefore is it, that the high places and buildings of hard matters, solid, and well polished, and are not otherwise subject to humidity, resound, and retain more than those which are soft, moist, or rough?  
A. It is, because that the air beaten by sound, or by voice, is after rebeaten and repulsed by bodies, hard, dry, and well polished, and the air rebeaten and repulsed brings us again the same sound, o● voice; but this returning is not done by places soft and moist, because they give place to the Air beaten or received into them, nor in places rough, because the parts being one more elevated than another, the Air beaten by the voice lodged betwixt the two being not equal, nor strongly beaten: and from hence comes it also, that Music is more dull in hanged chambers, then in empty.   

Q. From whence comes it, that old buildings resound so much, if one make a noise near them?  
A. Because that the enclosed Air within them being very dry, serves as a Tabour, against which the exterior Air moved and thrust by the voice, or some other sound, comes to strike, and resound by the sympathy that he hath with it, and reports the same voice, the same sound, or the same words.   

Q. How comes it, that certain places, repeat, and report, many times the same voice?  
A. According to the number of Cavernosities filled with air, we hear divers voices, for so many times as the voice is repeated, so many diverse hollow Caverns there are, which the Greeks call Echo.    

Blood.  

Q. WHerefore is it, that the blood of all the other humours is red?  
A. Because it is tincted by the Liver which makes it.   

Q. Wherefore is it, that man amongst all other animals bleeds at the nose, without being hurt or struck?  
A. Because that to the proportion of his body, he hath more great quantity of brain, than any other animal, and by the same means there proceedeth more of humidity, so that he is forced when the veins be full of too much excrements, which mingle them with the blood, to discharge themselves with that which is the most subtle, by the conduits of the nostrils near to the which the veins come to knit from the brain (for, as saith Aristotle) that blood which goeth out of the nose, being corrupt by the mixture of excrements, becomes more subtle, then if it were entire; and as it is more subtle and thin, so it runs more easily, being by itself thrust out by the more gross.   

Q. Wherefore is it, that the temperature of sanguine persons, is better than any other?  
A. Because that the blood is hot and moist, which are two qualities most friendly to nature, and for this cause, even old men which have this temperature, bear themselves better than others.   

Q. Wherefore is it, that those which have their Lungs very hot, have red faces?  
A. It is because that the blood boiling in the Lungs, sends up aloft red vapours, the which staying under the skin, spots it with his proper colour.    

Sobriety.  

Q. HOw is it, that Sobriety and Labour which we naturally fly, keeps us in health and good cheer; and Idleness, to which we are much inclined, engenders the most part of diseases?  
Answ. Because that sicknesses proceed ordinarily from the superfluity of excrements, which come from our incontinent eating and drinking, idleness, and too much rest: And on the contrary, labour consumes them, and sobriety and abstinency are the cause that the natural heat being not too much hindered, makes its function the better, and decocting the victuals, and also consuming the superfluous humours.    

spital of Man.  

Q. Wherefore is it, that humane spittle serves for an Antidote and Counter-poison, to swellings which proceed from stinging of wasps, and hornets, or the touching of toads, or Scorpions, spiders, and such other venemousthings, and even kills the serpents: And moreover, by what virtue it heals also scratching, Ringworms, or that is called flying fire, and takes away manginess?  
A. It is certain, that man's spittle, especially when it is fasting, serves as a sovereign remedy to the abovesaid things, and others the like; because it hath in it a venom more strong, which draws and takes away the other, as the fire healeth slight burnings, now this venom proceeds from the crudities of the stomach, and of corrupt humours, the which nysing from the stomach to the brain, and descending again into the mouth, the reason wherefore the breath of people fasting is more sour, and more strong, then after they have drunk or eaten, and that of sick folks is more stinking, then that of healthful Persons.    

Salt.  

Q. WHerefore is it that salt and salt peter, cast into the fire, makes a noise and cracks?  
A. In as much as within salt there is a humidity, the which being attenuated by the fire, turns into exhalation and vapour, which occupies more of place, than did the humidity before, so that to give way, it breaks and opens the Salt, and causeth this little▪ piddling noise, and cracking: Cardan hath held, that the cracking and piddling of the Saltpetre, is because it holds of the Earth, the which reason is wholly sottish, and absurd: for if for holding of the earth, the Saltpetre should be fizling within the fire, the Earth itself should yet more fizle and crack, then doth the Saltpetre, which is notoriously false.   

Q. Wherefore is it, that bread without salt weighs more, then that which is salted, being that all things should remain equal?  
A. Because that Salt dries the humidity, and makes the bread much to evaporate, and much lightning the bread: And from thence it comes also, that hot bread and tender, weigheth more than when it is cold and settled, the humidity being not yet evaporated in so great quantity.   

Q. By what virtue is it▪ that salt preserves victuals from putrefaction?  
A. Putrefaction proceeds from a superfluous humidity, which being dried by the Salt, which hath virtue to consume moisture, the powdered salt-meat is conserved a long time without being corrupted.    

Sun of the Firmament.  

Q. FRom whence comes it, that the heat of the Sun tannes our skin, and on the contrary, whitens linen?  
A. It is, because that his heat boiling the humours of our bodies, and it becomes black, and blacketh by the same reason the hide or the skin: and linen-cloth drying more easily in the Sun, becomes more white, the humidity being evaporated; for it is the moisture that took away his whiteness, neither more nor less, than a white wall becomes black by casting water on it, and whitens in its drying.   

Q. From whence comes it, that the Sun blacks more the flesh than the fire itself?  
A. In as much as the heat of the Sun, is more subtle, and infinuateth further within the flesh, nevertheless without burnings, and the fire having his heat gross, because of the matter wherewith he is nourished, cannot black without burning, for near he burns and blacks, and a far off he neither blacks nor burns.   

Q. From whence comes it, that the sun whytens oil in heating it and blacks our flesh?  
A. Because that in heating the Oil, he draws that which is there terrestrial, and our flesh being wholly terrestrial, cannot he heated without blacking of it.   

Q. From whence comes it, that the heat of the Sun melts wax, and dries dirt or mud?  
A. We must not only consider, but also the disposition of the agent, as also of the subject, or patient▪ so then, though the heat of the Sun, or of the Fire, which melts wax, be the very same that hardens the mud, or the Earth, but so it is, that the disposition of the subject is very divers▪ for the Wax being fusil, that is to say, apt to melt, melts and runs liquid in the Fire, or in the Sun, the heat moving the humidity, even the same that is within it, (for wax is very moist) but the mud and the Earth being of their selves very sandy and dry, the same heat draws out all the humidity, which is to them a stranger, and so it is hardened and dry in drying, and dried in hardening, nevertheless the fire may be so violent and sharp, that it may consume the wax, and reduce it into a cinder or ashes, or extremely harden the clay.   

Q. From whence comes it, that sometimes we see a form of a crown, or roundle about the Sun or the Moon, and likewise two or three suns at a time?  
A. It comes from the reflection, or beating back of the rays, or light of the Sun, by the opposition of some dewy cloud, that is ready to melt.    

Sorcery▪  

Q. HOw is is it, that Sorcerers can transform men into Wolves and other kinds of Animals?  
A. Error: for that they cannot do; but they charm the eyes of men, and especially of those which are in an evil estate of their soul, or which have a weak and wavering faith, for they cannot change form without dying.   

Q How can it be that certain wicked persons can be-witch with their only look, and especially do mischief to little children?  
A. This is not, as holds the Platonists, and the Optics, by the rays of their eyes, but by some wicked and venomous vapour that goes out of their eyes, or rather from all their body, which hurts more the little children, then perfect men; because that the children being more soft and tender, they are more easily affected and infected; yet think I further, that the same may be done more by charms and spells, or other detestable means that the sorcerers learn of the author of all accursedness.    

Sweeting, and to sweat.  

Q. Wherefore is the sweat salt?  
A. Because the most sweet and benign part of the food turns itself into nourishment, and the remainder into the excrements, of which the hardest to digest, retaining their crudities, have also some pricking and saltness, as the sweat and the urine.   

Q▪ From whence comes it, that the sweat of the head smells not so ill, as that of the other parts of the body?  
A. Because that being less constrained, it exhales more easily; now it is less constrained from the head then the others, as it is easy to judge, for that the hairs grow there, and increase, by opening the pores of the skin with more facility: so then where the sweat of the head scents not so ill, or at least, smells not so ill as the other parts of the body, it is because that it exhales more easily, and doth not strive so to get out.   

Q. Wherefore is it, that when one wrestles, when one leaps, or doth some other violent exercise, they sweat less, than when they do rest after such exercise?  
A. Because that by these exercises they move the humours with violence, and nevertheless they give them not the leisure to gather together, during the agitation, as they do when they rest after so great motion and stirring, or else that it is because that we retain our breath forcibly, within, during that time we so travel and labour, which is the cause that the nerus streatching and spreading the Spirits, stop the Conduits, for the sweat, and when we repose suddenly after, we breath and blow, so that the Nerves unbend, and the spirits retire, letting at liberty the sweat to issue, for the sweeting, then so these two reasons, besides many others are brought by the Philosopher upon this question, but these two seem to me, to be sufficient.   

Q. Wherefore is it, that the Sun heats more those which are naked, than those which are clothed, and yet those which are naked, sweat more than those which are clothed▪  
A. Because that it dries the humours of the bodies of them which it heats naked, and the clothes turns the heat of the Sun, retaining by that means the humours, and hindering, that they shall not be so easily dried, and consumed.   

Q. From whence comes it, those which rubs, and dries themselves, sweat yet much more, then if they left the sweat still upon their bodies?  
A. Because that the drops of the sweat, which are upon their bodies, stops the pores; and hinders the issue of the sweat which is within, but drying away the sweat which is upon their bodies, they give liberty for that which is within, to again issue out.   

Q. Wherefore is it, that after we have drunk fresh cool drink, especially in the Summer, we sweat more than if we had not drunk it so cool and fresh?  
A. Because that fresh and cool drink thrusts out the heat, the which constraineth with him the humours▪ and dilates the pores, making them issue to get forth.   

Q. Wherefore is it, that we sweat more sleeping than waking?  
Ans. Because that the heat retiring into the interiours by the means of the sleep, during the which the parts exterior are seized with cold, and so it thrusteth out the superfluous humidity, which he sendeth also to the brain.   

Que. Wherefore is it, that in stews, or hot houses, or within hot baths, they sweat more when it is cold weather, then when it is hot?  
An. This is by an Antiperistasis, for the cold thrusting and shutting the heat within the body, it makes to exhale the humidity without by the pores.   

Q. Wherefore is it, that we do sweat more going up a hill, then coming do●ne?  
A. The reason is very easy; for naturally our bodies are heavy, and incline downward, by reason whereof having more pain, and that we breath with more difficulty in mounting, then in descending, we also sweat the more.   

Q. Wherefore is it, the Physicians hold, that cold sweat is a certain index or sign, that the body is in an indisposition, and hold not so of the hot sweats?  
A. Because that sweat is a kind of excrement, the which being but in a little quantity, may easily be heated, but when it is in abundance, not: For on the contrary, it remains cold; now the superfluities of excrements being the ordinary cause of sicknesses, it must be, that when it is in great quantity, (as is judged by the coldness) the body is then in a great in disposition.   

Q. Wherefore is it, that the Physicians call ●th sweeting of aguish folks unprofitable, if after the same, the Fever torments them strenger then it did before?  
A. Because that such sweats are rather indices of weakness, then of health, as also that the excrements and the most subtle parts of the evil humours evaporate only by the sweat, the more gross and dangerous remaining still within.    

Spots.  

Q. Wherefore is it, that little white spots come oftener upon the nails of the hands, then of those of the feet, and sooner to little children, then to men of perfect age?  
A. It is, because the feet by the continual travel and exercise of going, consume the phlegm, which is the cause of these white spots, and on the nails of the hands of little children sooner, being they are more phlegmatic, and more moist than men of perfect age, they are therefore more subject thereto.   

Q. From whence proceeds, that the spots which appear in the round of the Moon, make arepresentation of a humane visage?  
A. It is, because the Moon hath some parts more thin, more smooth, and simple than others, the which for this cause are so much the more clear and transparent; the other parts which are more thick, remain to our aspects as shadowy, cloudy, and spotted, showing to us darkly, which are the cause, that the parts more clear seem to rise up, and to make a resemblance of a humane visage, being for certain, that things dark appear not so far off so raised up, as those which are white or clear: Plutarch hath made a Treatise upon this subject, where he hath many words without any reason or truth, or truthlike, but the solution before is of that great Arabian Philosopher Averro?   

Q. But wherefore is it, that we perceive it rather with a humane face, then with any other image?  
A. It is, because of the roundness of this Planet, especially when she is in the full; for then representing to us a humane head, she after represents to us the face.    

The Earth.  

Q. HOw is it, that the earth can subsist in the other Elements, without tumbling or falling towards, unto the other Hemisphere, seeing that a little piece of it cannot be sustained, neither in the Air, nor in the Water, but descends always downward?  
A. A little piece of Earth tends always downward, because it is not in its own natural place, as doth all this great and heavy Mass, which maintains itself in his natural place by his proper weight, and cannot shrink nor tumble to the other side of the Hemisphere, or Antipodes, no more then from ours, for that were to mount, not descend, or to fall downward.   

Q. Wherefore is it, that the ●arth sometimes smells, and yields a certain pleasant odour?  
A. That happens not always, nor in all earth's, but only in ●hose which are good and fertile, and that after long dryness, and heats, there falls some small ●aine; for the humidity of the Earth being well decocted▪ by ●he heats, and dryness, mingles itself with the rain, and ●hen coming to exhale, it ●eelds a certain pleasing sweet odour; as things well decocted, ordinarily yield a good smell.   

Q. From whence proceed the earthquakes?  
A. They either proceed from exhalations, or from winds, ●nclosed within the Caverns of the earth, which if they cannot get out, strive to give themselves way by force, grumbling, and murmuring within, and in the end violently opening and bearing up the earth.    

Wind.  

Q. WHerefore is it, that the wind is more vehement in a strait place, then in a vast or open place?  
A. Because that in a strait and shut up place, his forces are more united and heaped together, and in a vast place they are diffused, and by the same means more loose.   

Q. Wherhfore is it, that when the south-wind blows, we find ourselves loose and sluggish?  
A. Because that wind by his heat and humidity, looseth and weakens the body.   

Q. Wherefore is it, that when the south-wind blows, the plants thrust out, grow, flourish, and fructify more has●●ly then with other winds?  
A. Because as I have formerly said, this Wind is hot and moist, and heat and humidity, are the efficient causes of generation.   

Q. Wherefore is it, that the falling stars (I mean the exhalations, which being inflamed in the ●yre, and fall to the Earth when ●hey are made very hot,) are a certain index, or sign of great winds coming?  
A. Because that such fires which resemble stars in fal●ing so high, are ordinarily thrust downward, by the wind which begins sooner to blow aloft then below.   

Q. From whence comes it, that the Winds blow from that side where there are few on ●● clouds?  
A. It comes from this, that the winds themselves chase the clouds before them, or dissipate them.   

Q. Wherefore is it, that the most cold winds dry the most?  
A. Because they carry away with them the vapours and humidities whereupon they blow.   

Q. From whence comes it, that the winds are more weak in places where they begin to blow, and in extending they fortify themselves always more and more?  
A. Because that all things have their beginning ordinarily, little and weak, and especially things moving; as then the Rivers increase to a measure, and run over, or overflow, the fields, in receiving the Rivers of all sides; so the winds augment them with the matters of exhalations, and nevertheless fortify themselves by blowing more strongly as they still extend; for the after-movings are fortified by the precedents.    

Sight, or seeing.  

Q. See we, (or as speak the Philosophers) the vision, or is it made by the emission or sending out of the rays of our eyes, or by the reception in our eyes of the species or images of objects belonging to the sight? For example, when I see a house, a man, or a horse, is it that the rays of my eyes glancing upon those objects, bring back the image to the sight, or is it, that the image diffuseth itself through the air, and sometimes by the water, which is the medium betwixt our eyes & the object, and so is received into the sight?  
A. This hath been a very great dispute agitated ●long amongst the Ancients, and even to this day is amongst the Opinionists; but I will resolve it only thus, that the vision making in an instant itself the object of things most far, it is impossible that it can make itself by the emission of the rays of the eyes, because that in an instant it cannot penetrate to the objects: as in example, even to the very Stars, and then to retire back again, and to bring the images to the sight; therefore it must be of necessity that the vision is made by the reception of the species or images from the objects, the which representeth themselves in all the space of the medium, which is betwixt the objects and our eyes, if some opacous body hinder it not.   

Q. Wherefore is it, that coming out of darkness, and going into the light: or on the contrary, going out of a very clear light place, and entering into a shadowed place, we see not very clear, but as it were half blinded?  
A. Because that going from one extremity to another, the sight is troubled at the first dash by the object, contrary to the precedent, (as says Alex. Aphro.) but better and more profoundly to philosophise, it is not the darkness makes our visual spirits to retire so much, or far in the within of the nerves optics, and coming after to the light, our sight is dazzled by the flash of the strange light: & contrarily, coming into a place very clear as the Sunshine, or in a place less clear, as within a shadowed chamber, the eyes not being aided with his great stranger light, which had dazzled the natural light, and therefore we see not suddenly so clear.   

Q. Wherefore is it, that putting our hand before the Sun, or a flame, we see the object better?  
A. Because that the light of the Sun, or of a flame, is more strong and abundant, and dazleth our sight; but in putting something before it, our sight is not dazzled, but rather aided, & exerciseth more commodiously its functions.   

Q. Wherefore is it, that those which cough or vomit, forcibly seem to see flashing of light before their eyes?  
A. Because that the convulsion which all the body receives by such thrust-out strengths of the visual spirits out of the eyes, the which being clear and luminous, represent also a certain clearness, or fiery flashing by reflection to our sight.   

Q. From whence comes it that we waking in the night, or suddenly rising, we perceive a certain kind of light, which we call chiming of the eyes?  
A. Because that during the sleep, great quantity of visual spirits gather together in our eyes, the which being shut and pressed (as they are fiery and luminous) produce some kind of light, especially if we rub our eyes in the waking; for these visual spirits represent to us a certain flashing of fire.   

Q. Wherefore is it, that we grow ashamed if one kisseth the sight, or turns them from it?  
A. It is because that the eyes being as the mirrors of the soul, in which one may see anger, love, fear, & such other passions, also one likewise doth become shamed, & the rather if we bear respect to any one, we fear, and so have shame to regard them fixtly, and with audacity.   

Q. From whence comes it that we sooner see the lightning, than we hear the crack of the thunder, being that the thunder precedes it, or is made in the same time?  
A. It is because that the sight receives in the instant, the images of things being presently represented to our view; as within a very clear mirror, and the Sounds caunot be heard, but in the measure that the meanings, or tympans of the ears are beaten with the exterior Air, which bears the sounds through the hollow and screwed turnings of our ears, which cannot be done in an instant: for the same reason also if we look from a far upon one striking upon any thing, we shall see him give the Blow, before the Sound will come to our ears; but if in the same time that the lightning flasheth our sight, we also hear the thunder, it is a sign that we are not far then from it: It is therefore that the Latins call it, Periculum, which signifieth danger, quia tunc imminet periculum.   

Q. But wherefore is it, that all things being visible by the means of their colour, and that the bodies retain every one his colour, as well in the dark as in the light, we see them not so, for all that, in the dark?  
A. It is because that the colours are not perceptible to the sight, but by being cleared by some light, by reason whereof all things seem dark in the night.   

Q. Wherefore is it, that looking overthwart the water, the objects seem to us more great than they are?  
A. It is not, as say the Optics and Platonicians, because of the diffusion of the rays of our eyes, but by the reception of the species; for that is the cause that the images of the objects dilate themselves in the water, as being more gross than the air, neither more nor less than a soft body, as wax, stumbling or hitting upon a body more hard, stretcheth long and wide.   

Q. Wherefore is it, that looking with spectacles, things seem to us more great?  
A. For the reason deduced in the question precedent, for the matter of the Spectacles receiving the species or images of the objects, makes them to extend, as being more gross than the air.   

Q. Wherefore is it, that a waterman's Oar, or a strait staff, being part within the water, and part out of the water, seems to be broken?  
A. It is, because that the species of visible things represent themselves not so well, nor so neatly athwart the water, which is much more gross than the air, and so the parts within the water seem more farther.   

Q. Wherefore is it, that a smoke or mist appears more thick a far-off, then near hand?  
A. Because that we perceive not a far-off his tenuity and thinness, and that the parts seem to us wholly contiguous and shut together.   

Q. Wherefore is it, that purblind folks, and those which have their sight short, look upon the objects so near, and old men so far?  
A. It is, because the purblind as is manifest by the whites of their eyes, have much clarity and internal light, the which hath no need of much aid from the external: on the contrary, they are dazzled with too much external light, by reason whereof they draw the objects to their eyes, or shut their eyes half way to regard it: On the contrary, old folks have little internal light, and are constrained to regard the object a far off, to the end they may aid themselves with the strange light.   

Q. Wherefore is it, that the object seems less a far off, then near hand?  
Ans. Because that the species and images of them diminish themselves in all their parts, coming from a long distance, yea, even dissipate and lose themselves in the air if they are too far, or too little?   

Q. Wherefore is it, that a white colour hurts the sight?  
An. Because that it is an extreme object, the which dissipateth great quantity of visual spirits: or else according to Galen, because that the whiteness strikes back upon our eyes with too great a flash of light, which dazzleth, and by too long continuation extincts the intern light of our eyes.   

Q. Wherefore is it, that long darkness also hurts our sight?  
A. Because it is of the other extreme, and that it sutteth the visual spirits far within the head, without which the external light is unprofitable to our sight.   

Q. Wherefore is it, that a light very shining and sparkling offends the sight?  
A. Because it is disproportioned to the sense, for it must be, that the sensible object be proportioned to the sense, thereby to accomplish the enjoy, but all extreme objects offends the Sense, as too great noise the hearing, a too violent Smell the Smelling, and so of the others.   

Q. Wherefore is it that we see more exactly upon one eye, then with both, by reason whereof, to better see we are accustomed to close or shut the one?  
A. Because that although their moving be accordant and uniform; nevertheless being double, it is not so exact and certain, as being simple, because that proceeding only from one, there is nothing that can, (be it never so little) yield their moving unequal, as also that all the two eyes having oneself principal, and oneself faculty, and virtue of their moving and function, it is more vigorous and certain, being joined and united, for when we shut the one, and hold the other open, it runs and yields all to that only, which is open, as is easy to judge, by the example of the question following.   

Que. Wherefore is it, that some little fly, or some little straw, falling within one of our eyes, the soverayneremedy for thrusting it out, is to shut or halfe-close the other?  
A. Because that the visual spirits, which run, flows, or pass by the Nerves optic within the two eyes, yielding itself all in gross, into him which is open, finding the other close, and filling him, thrusts out this hindering stranger, especially if it be very light.   

Q. Wherefore is it, that having two eyes, we cannot for all that look with one aloft, and the other below, or with one here, and another there, as we remove the Arms or the Legs diversely?  
A. Because as I have formerly said in the first question, both the eyes together have oneself principal of Seeing, and therefore oneself moving, nature having so ordained it, to the end that they should not deceive themselves in the perception of their object, as if they regarded it diversely, which is not the same of the Arms, and of the Legs, that have every one their particular principal of their moving, and of their forces.   

Q. From whence comes it, that pressing one of the eyes, either above or below, we see the object double?  
A. Because that by this means the muskells of one eye being more shut than those of the other, we break the Society of the eyes, which conspire and accord entirely in their mooving, affections, and passions, and scituating the instruments of the sight the one more high than the other, it is of force that we see two objects, for in this sort they making two divers moovings, also we see two times, not one only, the which we may understand by the example of the touch▪ for if we cross two fingers of one hand, putting the ends the one upon another, and then roll a little pellet, it will seem to the touch two pellets, because you touch two times one selfething?   

Q. Wherefore is it, that having two eyes, yet we for all that see but one only species or image of the object?  
A. No otherwise, then although we have two ears, yet we hear but one sound; cause is, the principal of their moving being one thing, and these two organs making but one and the same sense; but provident Nature hath so pleased, that one sense should have two instruments, to the end, that if we should come to the perfection of one, the other might remain quiet.   

Q. Wherefore is it, that we see not the object which is right against, or close to our sight?  
A. Because that the sight is made by the means or medium illuminated, or transparent, as the air is▪ so that if there be not a medium illumined or transparent, as is the air and the water, clear and clean betwixt our eyes and the object, we should not see: for according to that Maxim of the Philosopher, the fencible object being applied right against us, or close to the organ of the sense, hinders the ●encibility, the which Maxim is infallible to the sense of the sight.   

Q. From whence comes it, that when we are greatly moved with choler, our eyes grow red, as Homer said of Achilles, when he grew wrathful against Agamemnon?  
Ans. It is, because that then, when the blood boileth, the more subtle parts of it mount aloft, and appear principally in the eyes, because that they are transparent.   

Q. Wherefore is it, that smoke, vinegar, onions, and other sharp and biting things are ill to the Eyes?  
A. Because they are extremely delicate, and have moreover the pores and conduits much open, they are therefore more easily affected and offended with those things, the which exhale from vapours sharp, subtle, and biting.   

Q. Wherhfore is it, that being so delicate, they are nevertheless nothing chilly; for all the cold that such things make?  
A. It is because that they have in them Luminous and hot spirits, and moreover they are furred, with fatty, and many tunicks.   

Q. Wherefore is it, that the tears which proceed from sorrow, and trouble, are hot and salt, and those which proceed from some malady of the Eyes, are cold, and little or nothing strongly salt?  
A. In as much as the Eyes being infected with malady, there is great quantity of superfluous humidity, which cannot be decocted by the heat, remains cruse, and by consequent cold, and then when the eyes are not infected with malady, the heat easily decocts the humidity, which is the cause that so being well decocted, it is hot, sharp, and saltish.   

Q. From whence comes it, that the left eye shuts more easily, than the right, seeing that the right parts of the body are more vigorous than the left?  
A. Because that the left eye is more moist, for moist things are more easy to restrain and shut: now since all the left side of the body is most moist, it appears by this, that it is more soft, and less robust and strong.   

Q. Wherefore is it, that man is more subject to have his eyes turned, more than any other Animal?  
A. Because that man, especially in his infancy, is more subject to lofty evils, than any of the other Animals, the which malady by the extreme convulsions which it gives, may make the eyes to tnrne, as being ●ore movable, and more deli●te, and yet sooner than any o●er part of the body; as also, ●at man having the eyes more ●eare one to another, than any ●ther Animal, and looking betwixt them to the forehead, this 〈◊〉 the cause that this default is ●ore easily to be remarked in ●e eyes of man.   

Q. Wherhfore is it, that those ●hich have double balls in their ●es, are suspected to be witches?  
A. As the other imperfections ●f the soul are most often mar●ed by the imperfections of the ●ody, so this vice of the eyes is 〈◊〉 mark of this other vice of the ●oule.    

Urine.  

Q. WHerefore is it, that in the Urine, the more it is retained within the bladder, the more it becomes stinking, and the fecale and gross matter; on the contrary, the more it is retained within the intestins, the less it stinks?  
A. It is because the urine becomes more greasy, more sharp, salt, and gross within the bladder, and by the same means more stinking, because that it is there more decocted, being long retained, and on the contrary, the fecale & gross matter dries so much the more▪ as it stays within the intestines, and stinks less: the reason is therefore different, because the matters are different, for in the urine the humidity corrupts by the excessive decoction, and in the gross excrements it is consumed.   

Q. Wherefore is it, that Physicians ●udge of diseases by the urine of the ●●seased?  
A. Because that the Urine runneth through the body, receives and retains the affection of the humours predominate in it, and by that means discerns the causes of the diseases, which proceeds ordinarily from the superaboundance and superfluity of some humour.   

Q. From whence proceeds the suppression of the Urine?  
A. The causes may be divers, as the gravel of the stone, or the stone itself, sometimes having viscous Phlegm wherewith the conduits of the Urine are stopped within the reins, or within the bladder, etc.    

Life, and to live.  

Q. WHerefore is it, that men lived longer in the beginning of the world, than since, & the world goes now always in de▪ clining, both in quantity of body and in force, be it in days, or in length of life?  
A. It is folly to say as some have esteemed, that in the beginning of the world the years were more short than since▪ for the Chaldeans, Egyptians, Hebrews, Persians, Medes, Greeks, Romans, and other politic nations, have measured thei● years by the course of the Sun, and those which divided the years in less than in twelve Months,▪ composed also the Months with more days than we do, s● that all comes to one reckoning: Others will say, that before the flood, men eat not the flesh of Animals, but only nourished themselves with the fruits of the earth, the which were very savorous, the general inundation or flood not having then borne away the fatness from them, and that this frugality and continence prolonged their days: this in my opinion might well aid it, but the true cause is, that for the sins of men God hath cut off and shortened their lives, when he ordained, that they should not after live beyond a hundred and twenty years, although some would have this hundred and twenty years from the time which passed after that God so said, until the Flood: If we must yet yield a natural reason, we may say, that it was expedient, that in the birth and beginning of the World, men lived more long time, to the end they might engender great number of clildrens to people the earth▪ but after that the Earth was well peopled, it was not further needful that they should remain so long upon the same, otherwise all republics should be forced to disgorge themselves of the affluence of Men, it would be an occasion of great debates, and noise of Wars, dissensions, and of all confusion, as also that the Earth were not able to furnish them with sufficient food to their nurture: and therefore after all this considered, we ought often to think of our end, and the state of future things teacheth us by the decline of the magnitude and force▪ of the body, and the life itself, the intemperance of seasons, the sterility and barrenness of the earth, let them be to us an assured testimony, that the World waxeth old: even as saith the Psalmist and that quickly, and very quickly its end approacheth (in speeking of life, christian reader) bethink thee of thy death, and of a more long and happy life, in which thou shalt know both things natural and supernatural.   

Q. Wherefore is it, that those which are of a sanguine complexion live more longer than others?  
A. Because the mixture of hot and moist which is proper to the blood only, and not to any of the other complexions, is the best of all the temperaments for the conservation of the life.    

Age▪  

Q. FRom whence comes it, that old folk have their colour tarnisht and tanned like lead?  
A. The same proceeds from the want of natural heat, even as during the great colds and frosts of the Winter, the ●lood being chilled, we have the Skin tarnisht, the Flesh as rotten, and the colour leaden and blackish▪ or else it is that all rottenness blacks, and Age being a beginning of putrefaction, produceth the same effect, for it is the blood that giveth the vermilion colour, which being dried in our Age, causeth this leaden and tanned colour.   

Q. From whence comes the wrinkells of old folks?  
A. From the lack or default of the heat and moisture, for the bodies of old folks being very dry, and much cold, their skin with draws, the humidity consumes, and the cold hath the virtue to wrinkle and restrain it.   

Q. Wherefore is it, that folks which are very old, tremble, grow crooked back, stooping down, and cannot carry themselves upon their feet, and also sometimes their belly and their bladder, discharge themselves, without their feeling it.  
A. All this proceeds from the same default, and lack of natural heat, which is the cause that the muskells in being weakened, cannot easily further support the burden and weight of the members▪ but all the corporal mass trembles, and boweth downward, now the muskells of very aged persons being so debilitated, unbend themselves, and the excrements issue by the parts below, without their feeling it.   

Q. Wherefore is it, that troubles make one old?  
A. Because they dry the body and consume the good humours, it is therefore, that those which are afflicted with any grief, are ordinarily thirsty and dry.   

Q. Wherefore is it, that the Physicians prescribe and ordain to old folks to eat often and little?  
A. Because that having very little natural heat, they must entertain that which they have, by little and little, and nevertheless must not leave it long time without nourishment, for even as a little lamp is quickly extinct, by too great a quantity of oil poured in all at a clap, or time; likewise the little natural heat which remaineth in old folks, is extinct by a too great quantity of food taken all at a time.   

Q. Wherefore is it, that old persons are given more to drink Wine then young?  
A. It is because that the natural heat is weakened, & beginneth to fail them, which they would repair by the means of wine which is hot.   

Q. Wherefore is it, that wine immoderately taken, hurts them more than the young folks?  
A. Because that the little natural heat which is left them, it is easier surmounted by a great quantity of Wine, which is then but as a stranger, and is more strong.   

Q. Wherhfore is it, that old folks bethink them better of that which they have done in their youth, then that which they have done not long since?  
A. Because that having had in their youth their senses perfect▪ and vigorous, and their senses then perfect and strong, they have there engraven more firmly the images of the objects: but in their age the senses being debilitated, the memory also weakened, they cannot retain so well that they there lodge.   

Q. Wherefore is it, that old folks are so doubtful?  
A. Because that having knowledge of the subtleties and humane tromperies and deceits, they are always in distrust, fearing to be surprised: they are doubtful saith the Philosopher, because they are incredulous, and incredulous because they have much experience of humane things, in which they have proved much deceit.   

Q. Wherhfore is it, that old persons take a singular pleasure to lie with young children, and the young children on the contrary, love not that?  
A. It is, because that the heat of little children that are fat, and pretty bulchins, heateth sweetly the old folks, the which is their proper want: The little children on the contrary, feeling themselves infected with their vapours and corrupt humours, and smelling them stink, they fly their embraces: also it is certain, that little children which have been accustomed to lie with old folks, impair much, and yet much more with old women, because of the corrupt vapours which go out of them, being not able otherwise to discharge their natural purgations.   

Q. Wherhfore is it, that old folks are so covetous and holding, and the young on the contrary, are so prodigal?  
A. Because that old folks know by experience, how difficult and hard a thing it is to get wealth, and therefore are spaning; further, the desire they have to end their days in rest, feeling themselves weak and uncapable of travel, makes them covetous: but the young folks on the contrary, feeling themselves strong and robust, and sturdy, promise themselves all things happily, and ignorant of the difficulty to get and obtain wealth and means, all things are good cheap with them, and use and abuse wealth with an excessive profusion.   

Q. Wherefore is it, that old folks feel less dolour, and less pain travelling to death, than the young?  
A. Because that natural heat being very little and weak in old folks, it is easily extinct, by reason whereof they die sweetly, as we see a Lamp extinct, when there is no more oil; or a Candle go out, when there is no more Tallow: but young folks being more sturdy and robust, because of their natural heat, which is in them great and strong, resist much more vigorously, and more long the assaults of Death, and are also much more and more long travelling and labouring in the combat: For as Apples that are very ripe, fall From the Tree with the least Thake, and the green ones ●n the contrary, hold firm, and cannot be plucked off but with force and violence; likewise men being arrived to the maturity and ripeness of their age, are easily carried and borne by death, and the green youth in the contrary resists him, and suffers by the same means more long and more great convulsions and dolours.    

Worms and Lice.  

Q. WHerefore is it, that the Physicians hold that it is a presage of death, when living worms comes out of the body of man, by the conduits above or below of themselves, without being forced by any drugs or medicines?  
A. Because that they feel an extreme inflammation of humours, or a putrefaction, or a mortal weakness, which gives them the way of flight, by the conduits, be it by the fundiment, be 〈◊〉 by the mouth, or by the nostrils, knowing that by a certain natural instinct, that they cannot expect from that body any good nourishment, likewise Lice abounding opon the sick, show they are near death.    

Rats and Mice.  

Q. Wherefore is it that Rats and Mice abandon ruinous and falling houses?  
A. It is by a certain natural instinct they find, and knowthe walls to shake, the posts to be unjointed, and their little holes to be in another estate, then customeable, they then presage some near ruin, which makes them dislodge.    

Lastly, Death.  

Q. Wherefore is it, that all Animals fly death?  
A. Because that death is the privation of the present being, and all things desire naturally to conserve their being.   

Q. Wherhfore is it, that dead folks weigh more than the living?  
A. It is because that the vital or animal spirits, which bear up the body, being extinct with the natural heat, becomes like to a heavy lump of earth, and weighs all down, even to the earth or grave.   

Q. How is it, that the nails, or hairs grow from the dead?  
A. It is not as some have supposed, that the parts covered with flesh, being uncovered, and unfleshed, that thereby it seems that the nails, and hairs should grow▪ but it is that the nails and hairs being no part of the body, but merely excrements, serving for ornament, and entertainers of the humidity, by meanswhereof, they yet grow after the separation of the soul.   

Q. How comes it, that death is so frightful, horrid, and fearful, to some rich men, and criminal delinquents?  
A. Because some rich, looking then into the glass of their consciences, and seeing then (almost too late,) the ugly forms of their wrongs done, to many, and undone people they had to deal with; as also the uncertainty of their soul's journey, before that Dreadful Tribunal, where Justice itself sits, holding the scales of equity with a terrible hand, the executioners ready about him, with all the exquisite torments of a gehenna; moreover thinking how many goodly houses, pleasant gardens, and orchards, with abundance of utensels, gold, silver, asalso worldly respects; for having these things which they then of force most part with, these are the stings of that Serpent Death, so piercing through an evil conscience, and not unjustly entitled the worm of conscience, grievously then gnawing, as also their thinking how they shall at the blowing of that dreadful Trump, in vain desire the hills to fall upon them, and with Dives, be denied a small drop of water to cool their flaming tongues.  
Let them therefore, while they have time, and before their corporal animal senses are benumbed with this Torpedo, Death, confess their wrongs to God, and the wronged; make hearty contrition, and by all humble prayers desire Gods gracious mercy. And because they can yield him nothing, let them restore, and make satisfaction to those they have (of their Christian brethren) brought into misery, and not think it enough to build an Almshouse for twelve idle beggars; as for the delinquents, be they murderers, perjurers, thiefs, and such wicked and ungodly persons, I leave them to the judgement and mercy of God, and advise them from the sin of presumption. And to conclude, oh how happy is he, that in the fear and love of God, puts off this mortality, and puts on immortality, which the Creator of Heaven and Earth, that hath made all things visible and invisible with so infinite wisdom, and hath pleased to grant man a measure thereof, to discern the things that are here formerly spoken of, grant us this gracious God, that still humbly, with all thankfulness, we may acknowledge this thy great bounty, which thou hast given us above all other Animals, and grant us by thy mercy, and for the merits of thy Son jesus Christ, that we may discern the invisible things of thy Kingdom, and praise thee among thy Saints, saying honour, glory, and power, be ascribed to God on high,  
AMEN.  
FINIS▪