THE ●ROBLEMES ●F ARISTOTLE, with other Philosophers and physicians  
Wherein are contained diuers questions, with their answers, touching the estate of mans body.  
At edinburgh, Printed by Robert Waldgraue. 1595.   

To the Reader.  
EVery man doth wonder( gentle reader) at an Eclipse of the sun or of the moon, and gazeth at a Blazing star, and beholdeth with admiration, an exquisite picture, drawn with the pencil of a skilful hand, yea all novelties do please, be they never so small. But if they be once common, bee they never so great wonders, no man vouchsafeth to give them the looking on. But then as Seneca doth say: Non est AEthiopia inter suos 〈◇〉 colour. The self same doth happen in man, and in the wonderful workmanship of his body, and unspeakable excellency of his soul: for if we regard his excellency, he doth surpass all creatures under heaven; and therefore the egyptians being ravished with the comtemplation of mans dignity and perfection, doubted not to call him a terrestrial god, a celestial creature, a messenger of the god Lord and Master of things below, and a familiar friend unto those who live above, miracle of nature, and as Seneca doth 〈◇〉 him, Natures darling.  
It is said, that after that Phidias a most famous carver had made Mineruas shield, he engraved his own portraiture so lively, & deeply in the same, that it could never be taken out again, without the defacing of the whole work. So God himselse a far more excellent workman then Phidias, after he had made the universal world, and all creatures therein, for a token of his skill, drew it a new in a small compass, as an abridgement of all his works, to wit, when he made man, who is a microcosm or little world, and in him printed his own image and similitude, so lively, that no power what soever is able to blot it out. This image and similitude is the soul and understanding, which he would never haue printed in man, unless he had first made him a body of a substance fit and apt to receive that impression, and unless also he had so skilfully framed it, that it should be worthy to receive so great an ornament, as the understanding is. And therefore the body of man is made of a complexion most pure and delicate, and in shape comely and beautiful, and yet notwithstanding, all these perfections which man hath in himself, few or none take delight in the study of himself, or is careful to know the substance, state, condition, quality, and use of the parts of his own body, although he be the honor of nature, and more to be adm read then the strangest and rarest wonder that ever happened. The cause of this is no other, but because mans nature delighteth in novelty, and neglecteth to search out the causes of those things which are common.  
I haue therefore thought good, to give thee in a known tongue, this little book, written by the deepest of all Philosophers who teacheth the use of all the parts of mans body, their nature, quality, property and use, which may bring thee in reading of it, if read it thou wilt no less delight then profit, nor no less profit then delight.  
Farewell   

The first problem.  

Question.  
AMongst all living creatures, why hath Man onely his face and countenance lifted up towards 〈◇〉 〈◇〉?  
Answer  
unto this question there are diuers answers: first, 〈◇〉 proceedeth from the will of the creator himself. And although that answer be true, yet in this out purpose it seemeth not to be of force, because that so all questions might easily be dissolved.  
Secondly, I answer, that for the most part cuery workman doth make his first work worst, and then his second better, and so God creating all other beasts before man, gave them their face looking down to the earth, and then secondly he created man, as it doth appear in Genesis, unto whom he gave an honest shape lifted up unto heaven. But yet this answer doth not seem to be to the purpose, because it is drawn from divinity, and doth also derogate from the goodness of God, who maketh all his works perfect and good.  
Thirdly, it is answered, that man onely among all living creatures is ordained unto the kingdom of heaven, and therefore hath his face elevated and lifted up unto heaven, because that despising worldly and earthly things, he ought to contemplate on heavenly things.  
Fourthly, that the reasonable soul is like unto Angels, and finally ordained towards God, as it appeareth by Auerroes in the first de anima, and therefore he hath a figure looking upward.  
Fiftly, that a man is a microcosm, that is, a little world, as it pleaseth Aristotle to say in the eight of his phies. and therefore he doth command all other living creatures, and they obey him.  
sixthly, it is answered, that naturally, there is unto every thing, and every work, that form and figure given, which is fit and proper for his motion; as unto the heaven roundness, to the fire a pyramidall form, that is, broad beneath and sharp towards the top, which form is most apt to ascend: and so man hath his face up to heaven, to behold and wonder at Gods works.  
Question. Why is the head of beasts hairy?  
Answer. The answer according unto the opinion of Constant is, that the hairs are an ornament of the head, and of the brain, and the brain is purged and evacuated of grosle humors, by the growing of the hair, from the highest unto the lowest parts, which pass through the pores of the exterior flesh, and doc become dry and are converted into hairs. This appeareth to be true, because that in all mans body there is nothing drier then the hairs, for they are drier then the bones, as Albertus Magnus doth affirm, because that some beasts are nourished with bones, as dogges, but no beast can digest feathers or hair, but do void them undigested, and are so due that they are unfit for nutriment.  
Secondly, it is answered, that the brain is purged four manner of ways, first, of superfluous watery humors, by the eyes: from melancholy by the ears: of choler by the nose: of fleume by the hair, and that is the intent of the physician.  
Question Why haue men longer hair on 〈◇〉 head then other living creatures?  
Answer 〈◇〉 3 degenerat animal. saith, that man hath the moystest brain of all living creatures, from the which the sweat proceedeth, which is converted into the long hair of the head.  
Secondly, it is answered, that the humors in man are fat, and do not become due easily, and therefore the hair grow long in 〈◇〉 in other beasts the humors are easily dried, and therefore their hair grow not so long.  
Question, Why do the hair take deeper roote in mans skin then in other living creatures?  
Answer. Because they haue greater store of nourishment in man, and therefore grow more into the inward part of man. And this is also the reason, why in other beasts the hair doth alter and change with the skin, and not in man, 〈◇〉 it be sometime in a searre or wound.  
Question. Why haue women longer hair then men?  
Answer. Because women are moister than men, and more flegmatick, and therefore there is more matter of hair in them, and by a consequence, the length also of their hair doth follow. And further more this matter is more increased in women then in men, from the interior parts, and especially in the time of their monthlie terms and flowers, because the matter doth then ascend, whereby the humour which breedeth the hair doth increase. And Albertus doth say, that if the hair of a woman in the time of her flowers be put into dung, a venomous serpent is engendered of it.  
The second answer is, because women want beards, and so the matter of the beard doth go into the matter of hair.  
Question. Why haue some men soft hair, and some men hard?  
Answer. Wee answer with Aristotle, that the hair hath proportion with the skin: of which some is hard some thick, some subtle and soft, some gross; therefore the hair which groweth out of a thick and gross skin, is thick and gross; and that which groweth of a subtle and fine, is fine and soft. Also when the pores are open, then there cometh forth much humour, and therefore hard hair is engendered: and when the pores are straite, then there do grow soft and fine hair. And this doth Aristotle show in men, in whom we haue an evident token, because women haue softer hair then they, because that in women, the pores are shut and are straite by reason of their coldness.  
Secondly, because that for the most part, choleric men haue harder and thicker hair then others, by reason of their heat, and because the pores are ever open in them, and therefore also they haue beards sooner then others And therefore the Philosopher saith, that those beasts which haue hard hair are bouldest, because that such hair proceedeth of heat and choler, the which choler maketh men to fight. Aristotle also giveth example in the bear and the boar: and contrariwise those beasts which haue soft hair, are fearful, because they be cold, as the Hare and Hart. Aristotle doth also give another reason of the softness and hardness of the hair, drawn from the climat where a man is born: because that in a hot region hard and gross hair is engendered, as it appeareth in the Aethiopians, and the contrary is true in a cold counney, as towards the North.  
Question. Why haue some men curled hair and some smooth?  
Answer. The answer is, that the cause of the curling of the hair is great abundance of heat, so that if there be much heat in a man then his hair doth curl, and grow upward. And a sign of this is proved true, because that sometimes a man doth enter into a bath smooth hayred, and afterward by the bath becometh curled. And therefore the keepers of baths haue often curled hair, and also the Aethiopians and choleric men. But the cause of the smoothness, is the abundance of moist humors, which tend downward, and a proof of this is, because that women for the most part haue smooth hair, because they haue much humidity in them and small heat.  
Question. Why do women show their 〈◇〉 by the hair of their 〈◇〉 part, and not else where, but men in the breast.  
Answer. We answer physician like, because that in man and woman there is abundance of humidity in that place, but more in women, because men haue the mouth of the bladder in that place, wherein the urine is contained, of the which the hair in the breast is engendered, and about the navel. But of women is said, that the humidity of the bladder, and of the matrix or womb is joined and meeteth in that low secret place, & therefore is dissolved & separated in that place, through much vapours and fumes, which are the cause of hair, and the like doth happen in other places where hair is, as under the arms.  
Question. Why haue not women beards?  
Answer. Because they want heat, as it appeareth also in some effeminate men, who are beardles for the same cause, because the are of the complexion of women.  
Question. Why doth the hair grow in those which are hanged?  
Answer. Because their bodies are exposed to the sun, the which through his heat, doth dissolve all the moisture into a fume or vapour, of which the hair doth grow and increase.  
Question. Why is the hair of the beard grosser and thicker then else where, and the more men are shaven, the thicker and harder it groweth?  
Answer. Because there according unto the rule of the physician, by how much the more the humour or vapour of any liquour is dissolved, by so much the more the humour remaining doth draw to the same place: and therefore how much the more the hair is shaven, so much the more the humors gather thither, and of them the hair is engendered, and do there also wax hard.  
Question. Why are women smooth and fair in respect of men?  
Answer. The answer is according unto Arist 1. de generat, animal because that in women all humidity and superfluity, which are the matter and cause of the bayre of the body is expelled with their monthly terms, the which superfluity remaineth in men, and through vapours doth pass into hair. And a sign of this is, because women haue seldom any running at the nofe, or imposthume, or 〈◇〉, because such matter is expelled also. And we see some old women begin to haue a heard in their old age, that is after forty or fifty yeares of age, when their flowers haue ceased, as Aristotle doth teach 〈◇〉. de 〈◇〉.  
Question. Why doth man onely above all other creatures wax 〈◇〉 and gray, as 〈◇〉 and Aristotle affirm?  
Answer The answer according unto the Philosophers is, because that man hath the hottest harr. of all huing creatures: and therefore nature being most wise, least man should be suffecated through the heat of his hart, hath placed the hart which is most hot, under the brain which is most cold, to the end that the heat of the hart may be tempered with the coldness of the brain, and contrariwise, that the coldness of the brain may be heated with the heat of the hart, that thereby there might be a temperature in both. A sign to prove this, is because that of all huing creatures, man hath the worst breath. Furthermore man doth consum● half his life in sleeping: which doth proceed on the great excess of the coldness and moisture 〈◇〉 the brain, and by that means doth want natural heat to digest and consume that moistness: the which heat he hath sufficiently in his youth, and therefore in that age is not graye, but in his old age that heat faileth, and therefore the vapours ascending from the stomach, remain undigested and unconsumed for want of natural heat, and then putrifie, of which putrefaction of humors the whiteness doth follow, which is called grains or hoarenes. Whereby it doth appear that hoarenes is nothing else, but a whiteness of the hair, caused by the putrefaction of humors about the roots of the hair, through the want of natural heat in old age. Sometimes also grains is caused by the naughtiness of the complexion, which may well happen in youth, and sometimes by reason of the moistness undigested, and sometimes through over great fear or care, as it appeareth in Marchants, sailors, theeues, from thence cometh those verses. Cura &c.  
Cura facit canos, quamuis homo non habet annos.  
Question. Why doth read hair grow white sooner then other?  
Answer. According unto the opinion of Aristotle, because that rednes is an infirmity of the hair, for it is engendered of a weak and infirm matter, that is to say, of a matter corrupted with the flowers of the woman, and therefore they wax white sooner then black hair.  
Question. Why do wolves grow grisly?  
Answer. The better to understand this question, note the difference betwixt grains and grislynes, because that grains is caused through the defect of a natural heat, but grislienes through devouring and eating, as Aristotle witnesseth, 7. de animal. The wolf being a very devouring beast, and a great eater, he letteth it down gluttonoasly without chewing, and that at once enough for three dayes: of which meate gross vapours are engendered in the Wolfes body, & by a consequence grislienes Secondly, grains and grislines do differ, because grains is onely in the head, and 〈◇〉 lines over all the body.  
Question. Why do horses grow grissie or graye?  
Answer According unto Aristotle, because they are for the most part in the sun, and in his openion also, heat doth accidentally cause putrification, and therefore of that kind of heat, the matter of the hair doth putrifie, and by a consequence, they are very quickly pild.  
Question. Why do men become bald, and trees fall their leaves in winter?  
Answer. Aristotle doth give the same reason for both, because that the want of moisture in hoth, is the cause of the want 〈◇〉 hair & of the leaves. And this is proved because that a man becometh bald through venery, because that lechery is a letting forth of natural humidity & heat. And so by that excess in carnal pleasure, moisture is consumed, which is the nutriment of the hair, and therefore baldness doth ensue. And this is evidently proved in eunuchs, and women which do not grow bald, because that they do not depart from that moistness. And these upon eunuchs are of the complexion of women.  
But if you ask why eunuchs be not bald, nor haue not the gout, as Hippocrates saith? The answer is according unto Galen, because the cause of baldness is dryness, the which is not in eunuchs, because they want their stones, the which do minister heat unto al the parts of the body, and the heat doth open the pores, the which being open, the hair doth fall.  
Question. Why are not women bald?  
Answer. Because they are could & moist, which are the cause that the hair remaineth: for moistness doth give nutriment unto the hair, and the coldness doth bind the pores.  
Question. Why are bald men deceitfulli according unto the verse:  
Si non vis falls, fugias consortia calui.  
Answer. Because baldness doth witness a choleric complexion, which is hot and dry, and choleric men are naturally deceitful, according unto that verse:  
Hirsutus, fallax irascens, prodigus, audax.  
And therefore it followeth, a primo ad ultimum, that bald men are deceitful and crafty.  
Question. Why are not blind men naturally bald?  
Answer. Because that according unto Aristotle, the eye hath much moisture in him, and that moisture which should pass through by the substance of the eyes, doth become a sufficient nutriment of the hair, and therefore they are seldom bald.  
Question. Why doth the hair stand on end when men are afraid.  
Answer. Because that in time of fear, the 〈◇〉 doth go from the outward parts of the body vn to the inward, to the intent to help the heart, and so the poor, in which the hairs are fastened are shutvp, after which stoping and shutting up of the pores, the standing up of the hair doth follow, as it is seen in brute beasts, as hogs, wild bore, 〈◇〉 〈◇〉.   

Of the Head.  
Question. Why .  
Answer. Because that this figure 〈◇〉, most fit to 〈◇〉 any thing into it, as 〈◇〉 doth 〈◇〉 〈◇〉 and the head doth contain in him the is also seen in a material sphere.  
Question. Why hard?  
Answer. Aristotle saith because he doth 〈◇〉 in 〈◇〉 the 〈◇〉 part of the 〈◇〉 〈◇〉 and also because the brain may bee defended thereby as with a shield.  
Question. Why is not the head absolutely 〈◇〉, but somewhat 〈◇〉.  
Answer To thee and that the three creeks or cells of the brain 〈◇〉 be the better distinguished, that is, the 〈◇〉 〈◇〉 in the fore head, the discoursing or reasonable part in the middle and the memory in the 〈◇〉 most.  
Question. Why doth a man list up his head towards the between ?  
Answer. Because the imagination is in the forepart of the head or brain, and therefore it lifteth up itself, that the creeks or cells of the imagination may be opened, and that the spirits which rise in the heart, having their concourse thither, may help the imagination.  
Question. Why doth a man when he museth, or think on things past, look down towards the earth?  
Answer. Because the cell or creek which is behind, is the creeke or chamber of memory, and therefore that looketh towards heaven, when the head is bowed down, and so that cell is opened, to the end that the spirits which perfit the memory should enter in.  
Question. Why is not the head fleshy like unto the other parts of the body?  
Answer. Because that according unto Aristotle, the head would be too heavy, and could not stand steadfastly, and therefore it is without flesh. Also a head loaden with flesh doth betoken an evil complexion.  
Question. Why is the head subject unto aches and griefs?  
Answer. According unto Constant. by reason of evil humours, which proceed from the stomach, and ascend unto the head, and disturb the brain, and so cause the pain in the head. And sometime it proceedeth of over much filling of the stomach: because that according unto the opinion of Galen, two great sinews pass from the brain to the mouth of the stomach, and therefore these two parts do suffer grief always together. Sometime the ache doth proceed of drinking strong wine, or fuming meats, as garlic and onions, and sometime of 〈◇〉 in the stomach, whereof sponge quotidian fevers.  
Question. Why haue women the headache more ostner then men?  
Answer. Albertus saith, that it is by reason of their monthly terms, which men are not troubled with, and so a most unclean and venomous 〈◇〉 dissolved, the which 〈◇〉 a passage upward, doth cause the head to ache.  
Question. Why white?  
Answer. There 〈◇〉 answers. The 〈◇〉, because it is could. 〈◇〉 〈◇〉 in the mother of white as the Philosopher doth teach.  
The 〈◇〉, because it may receive the similitude and likeness of all colours, which the white colour can best do, because it is most simplo.  
Qusetion. Why are in the head?  
Answer. Because( as Albertus saith) the brain is there, of what all 〈◇〉 do depend and are directed by all the 〈◇〉 〈◇〉, and by and all the 〈◇〉 are governed.  
Question Why death, if the brain or 〈◇〉 〈◇〉?  
Answer. Because the heart and the brain are two of the parts which 〈◇〉 〈◇〉 and therefore left for cure.  
Question Why ?  
Answer. Because it may impression, peareth in print of the seal.  
Question. Why is the brain could?  
Answer. This is answered two ways. First, because that by his coldness it may clear the understanding of man, and make it subtle. Secondly, that by the coldness of the brain the heat of the heart may be tempered: and this is Aristotles intent, lib. de animal.   

Of the Eyes.  
Question. WHy haue we one nose and two eyes?  
Answer. Because the sight is more necessary for us then the smelling: and therefore it doth proceed of the goodness of nature, that if wee receive any hurt or loss of one eye, that yet the other should remain, and so wee see that the spirit, with which wee see, called spiritus visiuus, is directed unto one eye, as it is plain in the common perspective.  
Question. Why haue children in their youth great eyes, and why do they become smaller and lesser in their age?  
Answer. According unto Aristot. de generat it proceedeth from the great humidity of the brain, and for the same cause children are very sleepy.  
Question. Why do black eyes see well in the day time, and badly by night?  
Answer. According unto the opinion of Aristotle, it proceedeth from the want of fire, and for the assembling and meeting together of light and humour in the eyes, which are lightened by reason of the sun, and purged, and in his absence darkened, which doth lighten the eysie humour.  
Question. Why doth the bluish gray eye see badly in the day time and well by night?  
Answer Because( saith Aristotle) grainesse is light and shining of itself, and the spirits with which wee see are weakened in the day time, and strengthened in the night.  
Question. Why be mens eyes of diuers sorts?  
Answer. This proceedeth; saith Aristotle, by reason of the diversity of humors. The eye therefore hath four coverings, and three humors. The first is called Consolidatiue, which is the outermost, which is strong and fat. The second is called a hornie skin or covering, to the likeness of a horn, and that is a clear covering. The third is called Vuea, of the likeness of a grape. The fourth is called a Cobweb: but according unto the opinion of some, the eye doth consist of seven coverings or skins, and three humours. The first is called Albugitieus, for the likeness unto the white of an egg. The second Clacial, that is like unto ye. The third Vitreus, that is clear like a glass. And that diversity of humours, causeth the diversity of eyes.  
Question. Why are men which haue but one eye good Archers, and why do good Archers commonly shut one eye, and why do such as behold the stars look thorough a trunk with one eye?  
Answer. This matter is handled in the perspective art, and the reason is, as it doth appear in the book of Causes, because that every virtue and strength united and knit together, is stronger then itself dispersed and scattered. Therefore all the force of seeing dispersed into two eyes, the one being shut, is gathered unto the other, and so the sight is fortified in him, and by a consequence he doth see better and 〈◇〉 with one eye, being shut, then both being open.  
Question. Why do such as drink much and laugh much,  shed tears?  
Answer. Because that whilst they drink, the air which is drawn in doth not pass out through the windpipe, and so with force is directed & sent to the eyes, passing out by the eyes, and so doth expel the humors of the eyes, the which humors being so expulsed, do bring tears.  
Question. Why do such as weep much, urine but little?  
Answer. Because( saith Aristotle) that the radical humidity of a tear and of urine, are of one and the same nature. And therefore where weeping doth increase, there urine doth diminish. And that, they be of one nature it is plain by the taste, because they are both salr.  
Question. Why do some which haue clear eyes, see nothing at all?  
Answer. By reason of the opilation, and naughtiness of the sinews with which wee see. For the temples being destroyed, the strength of the sight cannot bee carried from the brain unto the eye. As the Phisolopher doth teach, lib. de sens. & sensato.  
Question. Why is the eye clear and smooth, like unto a glass?  
answer. Because the things which may bee seen, are better beaten back from a smooth thing then otherwise, that thereby the sight should bee strengthened.  
Secondly I answer, it is because the eye is very moist, above all the parts of the body, and of a waterish nature. And as the water is clear & smooth, so likewise the eye.  
Question. Why do men which haue their eyes deep in their 〈◇〉 see well a stir off, and quickly, and the 〈◇〉 of other beasts?  
Answer. Because( saith Aristotle 2. de 〈◇〉 animal.) the force and power by which wee see is not dispersed in them, 〈◇〉 doth go directly unto the thing which 〈◇〉 seen. And this is 〈◇〉 by a similitude: because that when a man doth stand in a deep ditch, or well, he doth see in the day time, standing in those places the stars of the 〈◇〉 as Aristotle doth teach, in his 〈◇〉 〈◇〉 〈◇〉 〈◇〉, because that then the power of the sight and the beams are not 〈◇〉.  
Question. their eyes far out, and not far out their head, see but 〈◇〉 〈◇〉 〈◇〉 distance?  
Answer. Because saith Aristotle) the beams of the sight which pass from the eye, are 〈◇〉 on every side, and do not go directly unto the thing which is seen, and therefore the sight is weakened.  
Question. Why are many beasts, whelps, and 〈◇〉 whelps?  
Answer. Because such beasts are not as yet of perfect 〈◇〉 and 〈◇〉, and the court of nutriment doth not work in them. And this is proved by a similitude of the swallows, whose eyes if they bee taken out when they are little ones in the neast, will grow again. And this is plain in many other beasts, which are brought forth before their time, as it were dead, as whelps, bears, & this reason doth belong rather unto the perspective, then the natural Philosopher.  
Question. Why doth the eyes of a woman which hath her flowers, stain a new glass, as Aristotle saith, De some. & vigil. And this is the like problem, why doth the basilisk kill a man with his sight?  
Answer. To the first, the answer is, that when the flowers do run from the woman, then the most venemons air is dissolved in the, the which doth ascend unto the womans head, and she having grief of her head, doth cover it with many vailes and kerchiefes: and because the eyes are full of small unsensible holes, which are called pores, there the air seeketh a passage, and so doth infect the eyes, which are full of blood. And their eyes do also appear dropping, and full of tears, by reason of the evil vapour which is in them, and those vapours are euapourated and multiplied, until they come unto the glass before them: and by reason that such a glass is very sound, clean, and smooth, it doth easily receive that which is unclean.  
To the second it is answered, that the basilisk is a very venomous and infectious beast, and that there pass from his eyes venomous vapours, the which are multiplied unto the thing which is seen by him, and cuen unto the eye of man, the which venomous vapours or humours entering into the bodies, do infect them, and so in the end the man death. And this is also the reason why the basilisk looking vpon a shield perfectly well made with fast clammy pitch, or any hard smooth thing, doth kill himself, because the humours are beaten back from this smooth hard thing unto the basilisk, by which beating back he is killed. And the like is said of a woman when she hath her monthly disease. Where of it followeth, that some old women do hurt themselves when they look vpon glasses, or other firm and solid things in the time of their terms.  
Question. Why is not the sparkeling of cats eyes and wolfes eyes seen in the light, but in the dark?  
Answer. Because that the greater light doth darken the leiser, and therefore in a greater light that sparkling cannot be seen: but the greater the darkness is, the easilier it is seen, and is made more strong and shining, because it is not then hindered by a greater external light, which might darken it.  
Question. Why doth a man beholding himself in a 〈◇〉 presently forget his own disposition?  
Answer. The answer is made in lib. de formed 〈◇〉 that the image seen by the glass, doth represent itself weakly and undirectly unto the power of the sight: and because it is represented weakly, it is weakly also apprehended, and by a consequence is not long retained.  
Question. Why is the sight recreated and refreshed by a green colour, as this verse doth show?  
Fons, speculum, gramen, oculis 〈◇〉 alleus 〈◇〉.  
Answer. Because the green colour doth meanly move the instrument of the sight, and therefore doth comfort the sight: but this doth not black or white colour, because these colours do vehemently stir and alter the organ and instrument of the sight, and therefore make the greater violence: but by how much the more violent the thing is which is felt or seen, the more it doth destroy and weaken the sense: as Aristctle doth teach, 2. de anima.   

Of the Nose.  
Question. WHy doth the nose stand out further then the other parts of the head?  
Answer. There are two answers. The first, because the nose is as it were the sink of the brain, by the which the fleume of the brain is purged. And therefore it doth stand so forth, least the other part should be defiled.  
The second, according unto Const. is, because the nose is the beauty of the face, and therefore it doth show itself and shine. It doth smell also and adorn the face, as Boetius saith, De discipl. schol.  
Question. Why hath man the worst smell of all other living creatures, as it doth appear, 2. de anima?  
Answer. Because that man, as the Commentator saith, in respect of his quantity bath the most moystest brain of all creatures. And thereforé by that exceeding moistness and coldness, the brain wanteth a good disposition, and by a consequence the smelling, seeing the instrument is not good, as Aristotle and Themist. do teach. Yea, some men there be which do not smell at all.  
Question. Why doth the vulture or 〈◇〉 smell very well, as the Commentator doth say?  
Answer. Because they haue a very dry brain, and therefore the air carrying the smell, is not hindered by the humidity of the brain, but doth presently touch his instrument. And therefore he saith, that the Vultures, tigers, and other beasts, came 500. miles to the dead bodies after a battade in Greece.  
Question, Why did nature make the 〈◇〉.  
Answer. For three commodities. First, because that the mouth being 〈◇〉, wee draw breath in by the nostrils to refresh the heart with. The second commodity is, because that the air which proceedeth from the mouth, doth favour badly because it doth savour of the vapours which use from the stomach, but that which we breath from the nose is not so noisome. The third, because the fleume which doth proceed from the brain is purged by them.  
Question. Why do men sneese?  
Answer. Because that the expulsive virtue or power, and the sight should thereby bee purged, and the brain also from superfluities: because that as the lungs are purged by coughing, so the sight and the brain by sneezing. And those which sneese oft, are said to haue a strong brain: and thereupon the physicians do give sneezing medicaments to purge the brain. And such sick persons as cannot sneese, die quickly, because it is a sign that their brain is wholly stuffed with evil humours which cannot be purged.  
Question. Why cannot such as are apoplectikes, sneese, that is, such as are subject easily to bleed?  
Answer. Because the passage and ventricules of the brain are stopped in them, and if they could sneese, their apoplexy would be loosed.  
Question. Why doth the heat of the sun provoke sneezing, and not the heat of the fire?  
Answer. Because the heat of the sun doth onely dissolve, and not consume, and therefore the vapour dissolved is expelled by sneezing: but the heat of the fire doth dissolve and consume, and therfore doth rather consume sneezing, then provoke unto it.   

Of the ears.  
Question. WHy do all beasts move their ears, and not man?  
answer. Because there is in man a certain muscule near unto the jaw, which doth hinder motion in the ears, and therefore that muscule being extended and stretched, men do move their ears, as it hath been seen in diuers men: but other beasts want that muscule or fleshy sinew, and therefore doth move their ears.  
Question. Why is rain prognosticated by the pricking up of the Asses ears?  
Answer Because the ass is a very melancholy beast, and it proceedeth from melancholy that he doth foresee rain to come. In the time of rain all beasts do prick up their ears, and therefore the ass perceiving that it will rain, doth prick up his ears before it come.  
Question. Why haue small birds no ears?  
Answer Aristotle doth answer, and say, that nature doth give unto every thing that which is fit for it. But if she should haue given birds ears, their flying would haue been hindered. Likewise fish do want ears, because they would hinder their swimming, and haue onely certain little holes, through which they do hear, as Aristotle doth declare by the sea calf.  
Question. Why haue Bats ears, seaing they do seem to be birds?  
Answer. Because they are partly birds in nature in that they do fly, by reason where of they haue wings: and partly they are of the nature of four footed beasts, and in that respect they are hairy, because they are mise, and therefore nature as being wise, gave them ears.  
Question. Why hath onely man round ears?  
Answer. Because the shape of the whole and of the parts should be proportionable, and especially in things of one nature: for as a drop of water is round, so the whole water, as John de sacre Rosco doth prove. And so because mans head is round, the ears incline towards the same figure: but the heads of other beasts are somewhat long, and so their ears are drawn into length also.  
Question. Why did nature give living creatures ears?  
answer. For two causes. First, because that with them they should hear. Secondly, because that by the ears choleric superfluity is purged: for as the head is purged from phlegmatic superfluity by the nose, so from choleric by the ears.   

Of the Mouth.  
Question. WHy hath the mouth lips to compass it?  
Answer. According unto Const. because the lips do cover and defend the teeth: for it were unseemly that the teeth should always be seen. An other answer is, that the teeth are of a could nature, and would therefore bee easily hurt, if they were not covered with the lips. Another moral reason is, because a man should not bee too hasty in speech.  
Question. Why hath man two ears, and two eyes, and but one mouth?  
Answer. Because a man should speak but little, and see and hear much. And withall, Aristotle doth say, that the hearing is the sense with which learning is gotten. And he saith, that the sight doth show us the difference of many things. And Senecae doth agree unto this, affirming, that nature hath environed the tongue with a double cloister, the teeth and lips, and hath made the ears open and wide, and hath given us but one mouth, to speak little, though we hear much.  
Question. Why hath a man a mouth?  
Answer. For many commodities. First, because the mouth is the gate and door of the stomach. Secondly, because the meate is chewed in the mouth, and prepared and made ready for the first digestion Although Autcen doth hold that the first digestion is made in the mouth. Thirdly, because that the air drawn into the hollow of the mouth for the refreshing of the heart, is made more pure and subtle. And for many other causes, which shal hereafter appear.  
Question. Why are the lips movable?  
answer. Because of forming the voice and words, which can not bee perfectly done with out them. For as without a, b, c, there is no writing, so without the lips no voice can well be formed.  
Question. Why do men gape?  
Answer. The gloss vpon the last part of Hippocrates Aphorisures saith, that it proceedeth of wearisomnes, as when a man sitteth among such as he doth not know, whose company he could willingly want.  
Secondly, gaping is caused of the thick fumes which fill the jaws, by the expulsion of the which is caused the stretching out and extension of the jaws, and opening of the mouth, and then a man doth gape.  
Question. Why doth a man gape when he seeth an other man gape?  
Answer. This proceedeth of the imagination. And this is proved by a similitude: for an ass is animal 〈◇〉 〈◇〉, by reason of his melancholy, because he doth retain his superstuitie a long time, and would never care 〈◇〉 piss, unless he should hear an other piss. And so a man doth gape through imagination, when an other man doth gape.   

Of the Teeth.  
Question. WHy do the teeth onely, among all other bones feel with the sense of feeling?  
Answer. Because, as Auicen and Galen doth say, they might discern of heat and could which hurt them, which the other bones need not.  
Question. Why haue men more teeth then women?  
Answer. By reason of the abundance of heat and blood, which is more in men then in women.  
Question. Why do the teeth grow until the end of our life, and not the other bones?  
Answer. Because they should otherwise be consumed with chewing and grinding.  
Question. Why do teeth onely come again when some fall, or be taken out, and other bones taken away grow no more?  
Answer. Because that, according unto Aristotle, all other bones are engendered of the humidity which is called radical, and so they breed in the womb of the mother: but the teeth are engendered of nutritive humidity, which is renewed and increased from day to day.  
Question. Why do the foreteeth fall in youths and grow again, and not the cheek teeth?  
Answer. This proceedeth of the defect of matter and of the figure, because the foreteeth are sharp, and the others broad. But according unto Aristotle, there is another answer: that is, that it is the office of the foreteeth to cut the meate, and therefore they are sharp: and the office of the others is to chew the meate, and therefore they are broad in fashion, which is fittest for that purpose.  
Question. Why do the foreteeth grow soonest?  
Answer. Because we want them sooner in cutting then the others in chewing.  
Question Why do the teeth grow black in the old age of living creatures?  
Answer. This proceedeth of the corruption of the meate, and the corruption of fleume, with a naughty choleric humour.  
Quest. Why are colts teeth yellow and of the colour of saffron when they be young, and wax white when they be old?  
Answer. Aristotle saith, that a horse hath abundance of watery humours in him, the which in his youth are digested and converted into grossness, but in old age heat is diminished, and the watery humours remain, whose proper colour is white.  
Question. Why did nature give living creatures teeth?  
Answer. Aristotle saith, 2. de generat. animal. to some to fight with and for the defence of their life, as unto wolves and boars: unto some to ear with, as unto horse: unto some for the forming of their voice, as unto men, as it appeareth by the Commentator in the books De animal.  
Question. Why do horned beasts want then vpper cheek teeth?  
Answer. According unto Aristotle in his book de animal. horns and teeth are caused of the self same matter, that is, of nutrimental humidity, and therefore the matter which passeth into horns, turneth not into teeth, and therefore the vpper teeth want. And such beasts, according unto Aristotle, cannot chew well: whereupon for want of teeth they haue two stomachs by a consequence, and so do chew their meate twice: and they do first convey their meate into their first stomach or belly, and then return it from whence it came and chew it.  
Question. Why are some beasts brought forth with teeth, as kids and lambs, and some without, as men?  
Answer. Nature doth not want in things necessary, nor abound in things superfluous: and therefore because these beasts not long after they are fallen do need teeth, are fallen with teeth: but men are nourished with the mothers dug for a time and therefore for a time want teeth.  
Question. Why haue not birds teeth?  
Answer. Because the matter of teeth passeth into their beak, and therefore there is their digestion: or else it is answered, that although they do not chew with teeth, yet they chew with the instruments belonging unto them.   

Of the Tongue.  
Question. WHy is the tongue full of pores?  
Answer. According unto Arist. 2. de anim. because the tongue is the mean whereby wee taste, and through the mouth into the pores of the tongue, the taste doth come unto the sense of tasting.  
Otherwise it is answered, that a frothy spittle is sent unto the mouth by the tongue from the lungs, moistening the meate, and making it ready for the first digestion: and therefore the tongue is full of pores, because this spittle may haue passage through him.  
Question. Why doth the tongue of such as are sick of agues, judge all things to be bitter?  
Answer. Because the stomach of such persons is filled with choleric humours, and choler is very bitter, as it appeareth by the gull, and therfore this bitter fume doth infect the tongue, and so the tongue being full of these taste, doth judge them bitter, although the bitterness be not in the meats, but in the tongue.  
Question. Why doth the tongue water when we hear sour and sharp things name?  
Answer. Because the imaginative virtue or power, is of greater force then the power and faculty of tasting: and when we do imagine of any taste, we conceive it by the power of tasting, as by a mean, because there is nothing felt by taste, but by the mean of that spittle, and therefore then the tongue doth water.  
Question. Why do some stammer and some lisp?  
answer. This happeneth for many causes. Sometimes through the moistness of the tongue and brain, as in children, which cannot speak plainly, nor pronounce many letters. Sometime it happeneth by reason of the shrinking of certain sinews which are corrupted with fleume: for such sinews there bee which go to the tongue, the which are corrupted.  
Question. Why are the tongues of Serpents and mad dogs venomous?  
Answer. Because of the malignity and furnositie of the venomous humour which doth predominat in them.  
Question. Why is a dogs tongue apt and fit for medicine, and contrariwise a horse tongue pestiferous?  
Answer. This is by reason of some secret property, or else it may be said, that the tongue of a dog is full of many pores, and so doth draw and take away the viscositie of the wound. Some say that a dog hath by nature some humours in his tongue, with the which by licking he doth heal, and the contrary is in a horse.  
Question. Why is spittle white?  
Answer. By reason of the continual moving of the tongue, whereof heat is engendered, which doth make white this superfluity which is spittle, as it is seen in froth of water.  
Question. Why is spittle vnsauoury, and without taste?  
Answer. If it had a certain determinat taste, then the tongue should not taste at all, but should onely haue the taste of spittle, and so could not receive other tastes.  
Question. Why doth the spittle of one who is fasting, heal an imposthume?  
Answer. Because, according unto Auicen, it is well digested and made subtle.  
Question. Why do some abound more in spittle then other some?  
Answer. This doth proceed of a fleugmadke complexion, which doth predominate in them: and therefore the physicians do say, that such should take heeds of a quotidian ague, which ariseth of the predomination of phlegm. The contrary is in those which spit little, because heat doth abound in them, which doth consume the humidity of spittle, and so the defect of spittle is a sign of a fever.  
Question. Why is the spittle of a man which is fasting, more subtle and white, then of one who is full?  
Answer. Because that that spittle is without the viscositie of meare, which is wont to make the spittle of one who is full, gross and thick.  
Question. From whence proceedeth the spittle in man?  
Answer. From the froth of the lungs, which according unto the physicians, are the seat of fleume.  
Question. Why are such beasts which often go together for generation, very full of foam and sroth?  
Answer. Because that then the lights and the heart are in a great motion of lust, and therefore there is engendered in them much frothy matter.  
Question. Why haue not birds spittle?  
Answer. Because they haue very dry lungs, according unto Aristotle in his book de animal.  
Question. Why do such as are called Epilepti, that is, such as are overwhelmed, & as it were drowned in their own blood, and are diseased, savour badly and corruptly?  
Answer. The answer, according unto the physicians, is, because the peccant matter lieth in the head: but if he do vomit, then the matter is in the stomach: but if they urine much, then the matter is in the passage of the urine: but if they begin to haue seed, then it is in the vessels of the seed, and according unto this the physicians do purge them.  
Question. Why doth the tongue loose sometime the use of speaking?  
Ans. The answer is out of Hippoc. that this doth happen through a palsy, or apoplexy, that is, a sudden efffusion of blood, & of a gross humour. And sometimes also by the infection spiritus animales, in the middle cel of the brain, which doth hinder that the spirit is not carried unto the tongue: and this is Galens meaning, for by the expressing of the tongue, many actions of diuers passions are made manifest.   

Of the roof of the mouth.  
Q. WHy are fruits, before they be ripe, of a naughty relish, or bitter, and afterward sweet?  
Ans. A naughty relish in taste proceedeth of coldness & want of heat in gross & thick humidity but a sweet taste proceedeth of sufficient heat. And therefore in ripe fruit the humidity is subtle through the heat of the sun, & therefore such fruits are commonly sweet: but before they be ripe the humidity is gross, and not subtle, for want of heat, & therfore then the fruits are bitter & sour.  
Quest. Why be we rather delighted with sweet tastes, then with bitter, or any other?  
Ans. Because nature is delighted with sweetness. The reason is, because a sweet thing is hot and moist, and through his heat, it doth dissolve superfluous humidities, & by his humidity the immundicitie is washed away: but a sharp eager taste, by reason of the could which doth predominate in it, doth bind over much, & prick, & offendeth the parts of the body in purging. And therefore we do not delight in that taste, because the physicians counsel us to eat nothing which is bitter in the summer, not in a great heat: and the reason is, because bitterness doth breed heat: but we should eat bitter things in winter onely. And therefore Aristotle doth say, that sweet things are grateful unto nature & do greatly nourish.  
Question. Why doth a sour taste provoke appetite rather then any other?  
Answer. Because it is could and doth cool. Now it is the nature of cold to desire, and draw, and therfore is cause of appetite. Mark that there are nine kinds of tastes, three which proceed from heat, three from could, & three from a temperate mean.  
Q. Why do we draw more air, thē we breath out?  
Ans. Aristotle and Albertus in his book de 〈◇〉 cordis do answer, that much air is drawn in, & is turned into a nutriment, & with the virall spirits is contained in the lungs. And therfore a beast is not suffocated so long as he receiveth air with the lungs, in which some part of the air remaineth also.  
Question. Why doth the air seem to be expelled and put forth seeing that indeed the air is invisible by reason of his rarity and thinnes?  
Answer. Because that the air which is received into us, is mingled with vapours and fumosities of the heart, by reason whereof it is made thick and so is seen. And this is proved by experience, because that in winter wee see our breath, because the coldness of the air doth bind the breath mixed with fumosities, and so it is thickened and made gross, and by a consequence it is seen.  
Question. Why haue some men a stinking breath?  
Answer. The answer is, according to the physicians, because there doth arise evil fumes from the stomach: and sometime it proceedeth of the corruption of the spiritual parts of the body, as of the lungs. And the breath of lepers is so infected, that it doth poison the birds which are near unto them, because their inward parts are very corrupt, as it appeareth by Const. defin. because that leprosy is a nourishment of all the parts of the body, together with the corrupting of them: and it doth begin in the blood, and end in the members of the body.  
Question. Why be lepers hoarse?  
Answer. Because that in them the instruments vocal are corrupted, that is the lights.  
Question. Why do men become hoarse?  
Answer. Because of a rheum desceding from the brain, filling the conduits of the lights: or sometimes through some importumes in the throat or rheum gathered in the neck.  
Question. Why haue all the female of all living creatures the shrillest voices, a cow onely excepted, and a woman shriller then a man and smaller?  
Answer. According unto Aristotle, by reason of the composition of the veins, and vocal arteries, that is, where the air doth enter in, by which veins and arteries the voice is formed: as it appeareth by a similitude, because a small pipe doth sound shriller then a great. And so also in 〈◇〉, because the passage where the voice is founded, is made narrow and straight, by reason of could because it is the nature of cold to bind: but in men that passage is open and wider through heat, because it is the property of hear to open and dissolve. Also it proceedeth in women through the moistness of the lungs and weakness of heat. Young men and diseased men haue sharp and shrill voices for the same cause. And that is the natural cause why a mar-child at his birth time doth cry a, i, which is a bigger sound, & the femalle, which is a slenderer sound, as it pleaseth Laberintus, when he saith, Masculus a proferr.  
Question. Why doth the voice change in men and women, in men at 14 in women at 12. in men, when they begin to yield seed, in women when their breasts begin to grow, as Aristotle doth say, lib. de animal.  
Answer. Because that then, saith Aristotle, the beginning of the voice is slackened and loosed: and he proveth this by a similitude of a firing of an instrument let down or 〈◇〉, which giveth a greater sound. And he proveth it another way, because that beasts which are gelded, as 〈◇〉, eunuchs, and gelded men, haue softer and slanderer voices then others, by reason they want stories.  
Question. Why do men become hoarse, by the looking of a wolf?  
Answer. The answer, according unto Aristotle is, because a wolse is a very could beast in the brain, and thereupon hath a very heavy head. If then the spirit of the sight or be ames be directed & go towards the wolf, it doth draw some coldness from him to the breast, and then of that coldness the breast is straightened, where the instruments are, by which the voice is formed: because a wolf can not sand forth any other fumosities, and they are breathed out into the air, that air next unto him is infected, and the next air by that air, and so another air, until it come unto the man: then that air being infected, is drawn in by man, and so doth make him hoarse, by closing the vocal artery or windpipe. And it hath been already said that a wolf is a very ravenous and devouring beast, and doth eat as much at once as will serve him for three dayes, and therefore by opening his mouth doth cast forth raw and gross humours undigested, by the which the next air unto him is infected, and so the next unto it, until it come unto the looker on, and so doth infect like the basilisk, which doth cast forth venomous airs, which infect men by the eyes.  
Question. Why is not a wolf hoarse when a man doth look on him?  
Answer. Because a man is not so could as a wolf, nor of so malignant a quality. And for the like reason this problem is moved.  
Question. Why doth a man which is stain, bleed when he is seen of him which killed him?  
Answer. This proceedeth of a divine cause, and not of a natural, because his blood doth call for reuenge against the murderer. But if there be any natural cause of it, this is it. The committer of this wicked fact calling it to mind, is very sorry for it and repenteth him of it, and is in anguisn of mind, and in a great heat, through the strong imagination which he hath conceived, and by that means all his spirits do stir and boil and repair unto the instruments of the sight, and so go out by the beams of the sight of the eyes unto the wounds which are made, the which if they bee fresh, do presently fall a bleeding. Secondly, this is done by the help of the air which is breathed in, the which being drawn from the wound, causeth it to bleed.  
Question. Why do small birds sing more and louder then great ones, as it appeareth in the lark and Nightingale?  
Ans. Because the spirits of small birds is lighter and greater then the spirits of great birds, & therefore follow easily any desire, & so do sing very oft.  
Question. Why do the male sing more then the female, as it appeareth in all living things?  
Answer. It proceedeth from the desire of carnal copulation, because that then the spirits are moved throughout all the body with the foresaid appetite and desire. And speaking generally, the females are colder then the males.  
Question. Why do Bees, wasps, Flies, and Locusts, and many other such like beasts, make a noise, seeing they haue no lungs nor instruments of the voice?  
Answer. According unto Aristotle, there is in them a certain small skin, against the which when the air doth strike, it causeth that sound, & therefore there is a strange sound.  
Question. Why do not fish make a sound?  
Answer. Because that according unto Aristotle, they haue no lights, but only gils, nor yet heart, & therefore they need not the drawing in of air, and by a consequence they make no noise: because that as Aristotle doth say, a voice is a percussion of the air which is drawn.   

Of the neck.  
Question. WHy hath a living creature a neck?  
Answer. Because the neck is the supporter of the head, as Aristotle doth teach: and therefore the neck is the middle betwixt the head and the body, to the intent that by it and by his sinews, as by certain means and ways, motion and sense of the body might bee conveyed through out all the body, and that by the means of the neck, as it were by a distance, the heart which is very hot might bee separated from the brain.  
Question. Why do some beasts want a neck, as Serpents, fishes?  
Answer. Because such beasts want a heart, and therefore they do not want that distance which wee haue spoken of: or else wee answer, that they haue a neck in some inward part of them, but it is not distinguished from the heart and the head.  
Question. Why is the neck full of bones and joints?  
answer. Because it may bear and sustain the head the stronger. And also because the back bone is joined to the brain in the neck, and from thence it receiveth marrow, which is of the same substance with the brain.  
Question. Why haue some beasts long necks, as Cranes, storks, and such like?  
Answer. Because such beasts do seek their living in the bottom of the water, and therefore do want such necks. And some beasts haue short necks, as Sparrow-hawkes, because such are ravenous beasts, and therefore for strength want such short necks: as it doth appear in an ox, which hath a short neck, and is therefore strong.  
Question. Why is the neck hollow, and especially before about the tongue?  
Answer. Because there be two passages, whereof the one doth carry the meate unto the nutritive instruments, as to the stomach and liver, and is called of the Greekes Isophagus: the other is the windpipe.  
Question. Why is the artery made like rings and circles?  
Answer. The better to how, and to give a good sounding again.  
Question. Why doth a chicken move a great space after his head is off, and a man beheaded never stirreth?  
Answer. Because a chicken and such like, haue straite sinews, and therefore the spirit of moving continueth long after the head is off: but men and other beasts haue long and large sinews and veins, & therefore the motive spirits doth quickly depart from them, and by a consequent cannot move their bodies.   

Of the shoulders and arms.  
Question. WHy hath a man shoulders and arms?  
Answer. To give and carry burdens, according unto Aristotle.  
Question. Why are his arms round?  
Answer. For the swifter and speedier work, because that that figure is fit to move.  
Question. Why are the arms thick?  
Answer. Because they should be strong to lift and bear burdens, to thrust, and give a strong blow: so their bones are thick, because they contain much marrow, for fear least they should bee easily corrupted and marred: but marrow cannot so well be contained in small bones as in great.  
Question. Why do such as are diseased and in grief, uncover and cover their arms, and such also as are in an agony?  
Answer. Because such are near unto death, and it is a sign of death, by reason of great grief which causeth that uncovering, as Hippocrat. doth teach, lib. prognost.  
Question. Why do the arms become small and slender in some sickness, as in mad men, and such as are sick of the dropsy?  
Answer. Because all the parts of the body do suffer the one with the other, and therefore one member being in grief, all the humours do concur there in the foresaid griefs. For when the head doth ache, all the humours of the arms do run to the head, and therefore the arms become small and slender, because they want their proper nurture.  
Question. Why haue brute beasts no arms?  
Answer. Their forefeete are in stead of arms, & in their place. Or else we may answer more fitly, because all beasfs haue some partes for their defence, and to fight with, as the wolf the teeth, the cow horns, a Horse the hinder feet, birds the beak and wings: but onely man hath his arms.   

Of the hands.  
Question. WHy hath a man hands, and an ape also which is like unto a man?  
Answer. The hand is an instrument which a man doth especially want, because many things are done by the hands, and not by any other part, as Aristotle doth teach.  
Question Why are some men ambidexters, that is, use the left hand as well as the right?  
answer. By reason of the great heat of the heart, and for the hot blowing of the same, and that maketh a man as nimble of the left hand as in the right: and without doubt such are of a good complexion.  
Question. Why are not women ambidexters as well as men, as Hippocrates sauth, ult. part. Aphoris.  
Answer. Because, as Galen saith, a woman in health which is most hot, is colder then the coldest man in health: I say in health, for if she haue an ague, she is accidentally hotter then a man.  
Question. Why are the singers full of joints?  
Answer. To be the more fit and apt to receive, and to keep the thing received.  
Question. Why hath every finger three joints, and the thumb but two?  
Answer. The thumb hath three, but the third is joined unto the arm, and therfore is stronger then the other fingers, and is bigger in strength, seeing he is also in quantity, and is called pollex a polleo, that is, to excel in strength.  
Question. Why are the fingers of the right hand more nimble, then the fingers of the left, as Aegidius saith?  
Answer. It proceedeth of the heat which doth predominate in those parts, which causeth greater agility.  
Question. Why are the fingers thicker before meate, then after, as Albertus saith.  
Answer. According unto the physicians, because a man which is fasting is full of bad humors, and diuers fumosities, which puff up the parts of the body, and the fingers also: but when those humors are expulsed through meate, the fingers become more slender. And for the same reason, a man which is fasting is heavier then when he hath meate in his belly, as it is most plain in fasters. Another reason may be given, that is, because that after meate, the heat departeth from the outward parts of the body unto the inward, to help digestion, and therefore the outward and external parts become slender: but after the digestion is made, the blood returneth again to the exterior parts, and then they become great again.  
Question. Why are some men left handed?  
Answer. Because the heart sendeth not heat unto the right side, but more unto the left, & doth also work a slenderness and subtlety in the left side.   

Of the nails.  
Question. FRom whence do the nails proceed?  
Answer. Of fumosities and humors which are resolved, and do go into the extremities of the fingers, and there are dried through the power of the external air, and brought to the hardness of a horn.  
Question. Why do the nails of old men grow black and pale?  
Answer. Because the heat of their heart decayeth, the which decaying, their beauty doth decay also.  
Question. Why are men judged to bee of a good or evil complexion, by the disposition of their nails?  
Answer. Because they give witness of the goodness or badness of the heart, and therefore of the complexion: for if they be somewhat read, they betolten choler well tempered: but if they be inclining with read somewhat to blackness, they betoken a sanguine complexion: but if they be yellowish or black, they signify melancholy.  
Question. Why do white spots appear in the nails?  
Answer. Through the mixture of fleume with the nutriment.   

Of the breast.  
Question. WHy is the breast hollow?  
Answer. Because there is the seat of the spiritual members, which are most noble, as the heart and lights, and therefore because these might bee kept from hurt, it was necessary that the breast should be hollow.  
Question. Why hath a man the broadest breast of all living creatures?  
Answer. Because the spirits of man are weak and subtle, and therefore do require a spacious place, wherein they may bee contained, as the breast is.  
Question. Why are the breasts of birds round?  
Answer. Because they bee in continual motion, and that figure is fittest for motion, as Aristotle doth say, 4. physic.  
Question. Why do we draw those things which we love unto our breast?  
Answer. Because the first and chiefest part of the heart is under the breast, and therefore that which the heart doth love wee do draw to the breast, by reason of the neighbourhood it hath with the heart, so applying the thing loved unto the lover.  
Question. Why haue women narrower breasts then men?  
Answer. Because there is heat in men, which doth naturally move to the uppermost part of thē, making those parts great and large. And therefore a great breast is a token of courage, as Aristotle doth say, declaring this to be true by the Lion and the Bull: but in women could doth predominate, which naturally doth tend downward. And therefore Aristotle doth say, that women do oft fall vpon their tail, because those partes behind are gross and heavy, by reason of the could descending thither: but a man doth commonly fall on his breast, by reason of his greatness and thickness.   

Of the paps and dugs.  
Question. WHy are the paps placed vpon the breast?  
Answer. Because the breast is the seat of the heart which is most hot, and therefore there the paps do grow, to the end that the flowers being convyed thither, as being near unto the heat of the heart, should the sooner bee digested and perfected, and converted into the matter and substance of milk.  
Question. Why are the paps below the breasts in other beasts, and above the breast in women?  
Answer. Because a woman hath two legs only, and therefore if her dugs should bee below her breast, they would hinder her going: but other beasts haue four feet, and therefore they are not hindered in their going.  
Question. Why haue not men as great breasts or paps as women?  
answer. Because a man hath no monthly terms, and therfore no vessel deputed for them. And yet Aristotle doth say, that men haue small paps and women little small stones.  
Question. Which paps are best for children to suck, great ones or small ones, or the mean between both?  
Answer. In the great ones the heat is dispersed, and there is no good digestion of the milk: but in small ones the power and force is strong, because a virtue united is strongest, and by a consequent there is a good working and digesting of the milk: and therefore the small ones are better then the great ones: but yet the mean ones are the best of all, because that every mean is best.  
Question. Why do the paps of young women begin to grow great about 13. or 14. yeares of age, as Albertus doth say?  
Anwer. Because that then her terms begin to haue course and to increase: and as Aristotle doth say, mans seed and womens flowers do begin to increase at one age.  
Question. Why do the paps of such women at cast their child, wax soft, as Hippocr. saith, 2. part. Aphoris.  
Answer. Because that there the flowers haue no course to the teats, by the which the young one is nourished, and therefore they wax soft.  
Question. Why hath a woman that is with child with a boy, the right pap harder then the left?  
Answer. Because the male-child is conceived in the right side of the mother, as Hippocrat. saith, and therefore the flowers do run to the right pap and make it hard.  
Question. Why doth it signify weakness in the child, when the milk doth drop out of the paps before the woman be delivered?  
Answer. According unto Aristotle, because the milk is the proper nurture of the child in the womb of the mother, and therefore if the milk run out it is a 〈◇〉 that the child is not nourished, and therefore is weak.  
Question. Why doth the hardness of the paps betoken the health of the child in the womb?  
Answer. Because the flowers are converted into milk, and that milk doth sufficiently nourish the child, and thereby his strength is signified.  
Question. Why hath a woman but two paps, and some brute be 〈◇〉, or more?  
Answer. Because that for the most part a woman hath but one child either boy or wench, and therefore one pap is sufficient or two: but beasts haue many young ones, and therefore so many teats.  
Question. Why be womens paps hard when they be with child, and soft at other times?  
Answer. They swell then and are puffed up, because that much moisture which proceedeth from their flowers doth run unto the paps, which at other seasons do remain in the matrix or womb, and is expelled by the place deputed to that end.  
Question. By what means doth the milk of the paps come Sonto the matrix or womb?  
Answer According unto Hippocrates, because there is a certain knitting and coupling of the paps with the womb, and there are certain veins which the Midwiues do cut at the time of the birth of a child, and by those veins the milk doth flow unto the navel of the children, and so they receive nurture by the navel. Some say, that the child in the womb is nourished at the mouth but that is false, because that so he should avoyde excrements also: but that is false, because that that is not seen where.  
Question. Why is it the sign of a male-child in the womb, when the milk which runneth out of the womans breasts is thick, and not much, and of a female when it is thin?  
Answer. Because that a woman which goeth with a boy hath great heat in her, which doth perfect the milk, and make it thick: but such as go with a wench haue not so much heat, and therefore the milk is undigested and vnperfited, and watery and thin, and will swim above water if it be put into it.  
Question. Why is the milk white, seeing the flowers are read, which it is engendered of.  
Answer. Because that blood well purged and concocted, becometh white, as it appeareth in flesh, whose proper colour is read, and being wellboyled is white. Another answer is, because that every humour which is engendered in such a part of the body, is made like unto that part in colour where it is engendered, as near as it can: but because the flesh of the paps is white, therefore the humour of milk is white.  
Question. Why doth a Cow give milk more abundantly then other beasts?  
Answer. Because a Cow is a great eating beasts and where there is much monthly superfluity engendered, there is much milk, because it is nothing else but that blood 〈◇〉 and 〈◇〉 and because a Cow hath much of this monthly blood she hath much milk.  
Question. Why is 〈◇〉 milk wholesome, as Hippocrates saith .  
Answer. According unto the opinion of Galen, for diuers reason 〈◇〉 because it doth curde in the stomach, where of an evil breath 〈◇〉 bread. But to this Hippocrates giveth a remedy, 〈◇〉. If the third part of 〈◇〉 〈◇〉 with running water, then it is not hurtful. Another reason is, because that sometimes the milk doth wax four in the stomach, and dry whereof evil humours are bread, which 〈◇〉 infect the breath.  
Question. Why is milk nought for such as haue the headache?  
Answer. Because milk is easily converted into great fumosities, and hath much terrestrial substance in it, the which fumosities ascending, doth cause the head to ache.  
Question. Why is milk a fit nutriment for children and infants?  
Answer. Because it is their natural and usual food, and because they were nourished with the same in the womb of the mother, it is fit for them.  
Question. Why are white meats made of a new milk Cow good?  
Answer. Because the milk is at that time very spongy, and doth expel many fumosities, and doth as it were purge at that time.  
Question. Why is the milk nought for the child, if the woman do use carnal copulation?  
Answer. Because that in the time of carnal copulation, the subtlest and best part of the milk goeth to the vessels of the seed, and unto the womb, and the worst remaineth in the paps, which doth hurt the child.  
Question. Why is the milk of brown women better, then of white women?  
Answer. Because that brown women are hotter then others, and because the heat doth purge the milk sufficiently, and so the milk is the better.  
Question. Why do the physicians forbid us to eat milk and fish at the same meal?  
Answer. Because they do dispose us to a leprosy, and because they are both phlegmatic.  
Question. Why haue not birds milk and paps?  
Answer. Because paps would hinder their flying: and fish also haue neither paps nor milk, as Aristotle doth say: but in fishes the female doth cast many eggs, vpon which the male doth touch with a small gut, which causeth their kind to be infinite in succession.   

Of backs.  
Question. WHy haue beasts backs?  
Answer. According unto Aristotle, for three causes. First, because the back should be the way & mean of the sinews, which are extended and spread throughout all the body from the back bone, as it appeareth in such as are hanged, because that when they are torn in pieces, or without flesh, the sinews hang whole in the chine or back bone. The second, because it should be a guard and defence for the soft parts of the body, as of the stomach, liver, lights, and such like. The third, because it should bee the foundation of all the bones, because wee see other bones, as the ribs, fastened in the back bone.  
Question. Why hath a man above all creatures a broad back, which he can lye vpon, which no beast can do?  
Ans. Because a broad back doth answer a broad breast. If therefore a man should haue a sharp back like unto other beasts, that would bee of an unseemly shape, and therefore it is requisite that he haue a broad back.  
Question. Why hath a man which lieth on his back horrible visions?  
Answer. Because then the passage or sinew of the fantasy is open, which is in the forepart of the brain, and so the fantasy is destroyed, and then those visions follow. Another reason is, because that when a man doth lve on his back, the humours are disturbed, and moved upward where the fantasy is, which is so by that means disturbed.  
Question. Why is it nought to lye on the back?  
Answer. Because, as the physicians do say, that doth dispose a man to a leprosy, madness, and to an Intubus. Where you may note, that Mania or madness is the hurt or disturbance of the forepart of the brain, with a taking away or deprivation of the imagination: but Incubus, that is, the nightmare, is a passion of the heart, when a man doth think himself to bee strangled in his sleep, and some what lye heavy vpon his stomach, which he would put off.  
Question. Why hath the back bone many joints & knuckles, called Spondylia by the physicians?  
Answer. For the moving of the back, and bowing of him, without the which joints that could not be done. And therefore they say amiss which say that Elephants haue no such joints: for without them he could not move.  
Question. Why do fish die presently when their back bone is burst?  
Answer. Because that in fish the back bone is in steede of the heart. Now the heart is the first thing which doth live, and the last thing which doth die, as it appeareth in the book de longit. & breuit. vitae, and therefore when that bone is broleen, fish can live no longer.   

Of the marrow.  
Question. WHy doth a man die quickly after the marrow is hurt or perished?  
Answer. Because the marrow doth proceed from the brain, which is a principal part of man, as it appeareth in two reasons. First, because the marrow is white like unto the brain. Thē, because they haue a small skin or rind, which that which is called Nucha hath not, which doth somewhat differ from the marrow, because that Nucha hath two coverings like the brain, called Ptamater, & Dura matter.   

Of the Piles or flux of blood in the fundament.  
Question. WHy haue some men the piles? Answer. Because they are melancholic, the which melancholy first passeth to the spleen, which is the proper seat of melancholy, and there cannot bee retained through abundance of blood: and therefore from thence it is carried to the back bone, where there are certain veins which haue their end in the back and in the neck. And when those veins are very full of melancholy blood, then the ways & conduits of nature are opened, and that blood issueth our once a month like a womans rearmes or flowers. And those men which haue this course of blood, are kept from many infirmities, as the dropsy, plague, and such like.  
Question. Why are the Iewes subject unto this disease very much?  
Ans. The divines do say, because they cried at the death of Christ, Let his bloudfall vpon us and our children. And therefore it is said in the Psalm, Percussit eos Deus in posterior a dorsi. Another reason is, because the Iewes do eat much phlegmatic & could meats, which doth breed melancholy blood, which is purged by this fiuxe of blood. Another reason is, because moving doth cause heat, & heat digestion, as 4. Meteor. but the Iewes do not move nor labour, nor converse with men. Also they live in great fear, lest we should reuenge the death of our saviour, which doth also breed a coldness in them, which doth hinder digestion, which doth breed much melancholy blood in them, which is by this means purged.   

Of the heart.  
Question. WHy are the heart and the lungs called, truly parts of the body, in latin Spiritalia membra?  
Answer. From this word Spiritus, which signifieth breath, life, or soul, and because the vital spirits are engendered in the heart: but that is no good answer, for so the liver and the brain might bee so called, which is false: because the liver is a part which giveth nurture, and the brain sense and life. And yet the consequence is clear, because the vital spirits are engendered in the liver, and the sensible or animal spirits in the brain. And therefore the answer is, because that in the heart and in the lungs breath and air is received, by which we live.  
Question. Why are the lungs thin and spongy, light and full of small holes?  
Answer. Because the air might be the better received in them, for the cooling of the heart, and expelling of superfluous humours, because the lungs are the fan of the heart. And as a pair of bellows is puffed up by taking in of the air, and shrinketh by blowing out the air: so like wise the lights do draw air when they cool the heart and cast it out, least through too much heat the heart should be suffocated.  
Question. Why is the flesh of the lungs white?  
Answer. Because they bee in continual motion.  
Question. Why haue those beasts onely lungs which haue hearts?  
Answer. Because the lungs be no part for themselves, but for another, that is, for the heart: and therefore it were superfluous for those beasts to haue lungs which haue no heart: but nature doth never want in things necessary, nor abound in superfluities.  
Question. Why do such beasts which haue no lungs want a bladder?  
Answer. Because such drink no water, to the end to make their meate to boil, or to help digestion, but onely for the tempering of their meate, and therefore they want a bladder and urine, as it appeareth in such birds as do not drink at all, as the Falcon, Sparrow hawk.  
Question. Why is the heart in the midst of the body?  
Answer. Because it should impart life unto all the parts of the body: and therefore is compared unto the sun, which is placed in the middle of the planets, to power light unto them all. And therefore the Pythagorians calling the heaven a great living creature, say, that the sun is the heart of him.  
Question. Why onely in man is the heart placed in the left side?  
Answer. To the end that the heat of the heart should mitigate the coldness of the spleen: for the spleen is the seat of melancholy, which is seated in the left side likewise.  
Q. Why is the heart first engendered? for according unto Aristotle, the heart doth first live and last die.  
Answer. Because, as Aristotle saith, de invent. & senect the heart is the beginning and origine of life, & of all the parts of the body, and without him no part can live. Note, according unto the Philosophers, that of the seed retained in the matrix or womb, there is first engendered a certain little small skin, which doth compass the seed, whereof first the heart is made of the purest blood, then of a blood not so pure, the liver, and of a thick and could blood the marrow and the brain.  
Question. Why are such beasts bold which haue but a little heart, as the lion?  
Answer. Because that in a little heart the heat is well united and vehement, and the blood touching him doth quickly heat him, and is speedily carried unto the other parts of the body, which doth give courage and boldness.  
Question. Why are such beasts as haue a great heart very fearful, as the Hare?  
Answer. Because the heat is dispersed in such a one, and is not able to heat the blood which cometh to him, and so fear is bread.  
Question. Why is the heart continually moved?  
Answer. According unto Arist. de motu cordis, and Galen, because that in him there is bread a certain spirit which is more subtle then the air, which by reason of his great thinnes and rare faction, doth seek a larger space, filling the hollow room of the heart, whereof the dilating and opening of the heart doth follow. And because the heart is earthly, that thrusting and moving 〈◇〉, his partes are at rest, and tend downward. And Galen giveth an experiment of an acorn, the which if he be put into the fire, the hear doth dissolve his humidity into smoke, which is thinner and greater then the humidity, and therefore doth occupy a greater place, and so cannot abide in the rind, but doth puss it up, and cause it to fall into the fire. The like is of the heart: and therfore note that the heart of a living creature is three square after a sort, and hath the least part towards the left side, and the greatest towards the right, and doth always open and shut in the least part, and by that means is in continual moving. The first moving is called of the physicians Diastole, that is, the extending of the breast or heart. The second, Sistole, that is, the shutting of the heart: and of these two thanksgivings all the thanksgivings of the body do proceed, and the moving of the pulse which the physicians do kneel.  
Question. Why are great beasts lean?  
Answer. Because the natural heat procceding from the heart, doth consurne the waterish humidity, which should be converted into fat. And for the most part women are fatter then men, because they haue much humidity in them, and haue a moister heart then men.  
Question. Why is the flesh of the heart so compact and thick together?  
Answer. Because that in a thick compacted substance, heat is strongly received and united, as it appeareth in other things. And because the hart with his heat should moderate the coldness of the brain, it is made of that fast flesh apt to keep a strong heat.  
Question. Why is the heart the hottest part in all living creatures?  
Answer Because it is so compacted, it receiveth heat best, and because it should mitigate the coldness of the brain, as is said.  
Question. Why is the heart the beginning of life?  
Answer. Because that in him the vital spirit is bread, which is the seat of life. And therefore according unto the opinion of August. de different. spirit. & ainae. the heart hath two bellies or receptacles, that is, the right and the left: the right hath more blood then spirit, the which spirit is engendered to give life, and to viuific at all the body.  
Question. Why is the heart round, and of the figure of a pyramid, long and sharp?  
Answer. The round figure hath no angles, and therefore the heart is round, for fear least any noisome and hurtful matter should bee kept and retained in him. And also, as Aristotle doth affirm, because the round figure is fittest for motion.  
Question. Why is the blood principally in the heart above all other parts?  
Answer. Because the blood is in the heart as in his proper place, or in his efficient place, which some do attribute unto the liver. And thereupon the heart doth not receive blood of any other part, but other parts of him.  
Question. Why do some beasts want a heart?  
Answer. Although they haue no heart, yet they haue somewhat which doth answer unto the heart, as it doth appear in fish, and celes, which haue the back bone in stead of the heart.  
Question. Why doth the heart beate and live in some beasts when the head is off, as it appeareth in birds and in hens?  
Answer. Because the vital spirits do remain longest in the heart, because the heart is that which is first alive and last dead, as Aristotle doth say, and therefore the heart doth beate more then other parts.  
Question. Why do all beasts which want a heart, or somewhat proportionable unto it, want blood also, as it appeareth in flies?  
Ans. The heart is the beginning of blood, and therefore the cause sailing the effect doth fail.  
Question. Why is the pulse of the heart more certainly judged in the right side, then in the left?  
Answer. Because the heat of the heart is more lively there then in the other side, and therefore it is better felt there, then in the other side.  
Question. Why doth the heat of the heart fail sometimes on a sudden, as in those which haue the falling sickness?  
Answer. This doth proceed according unto Constant. through the defect of the hart itself, and of small skins with the which it is covered, the which being infected or corrupted, the heart faileth on a sudden: and sometime it doth happen by reason of the parts next adjoining. And therefore when any venomous humour doth go out of the mouth of the stomach, that doth hurt the heart, and the parts adjoining, the which doth also cause this fainting. Note according unto Aristotle, that the disposition of the heart is known by the pulse of the heart, because a swift great beating pulse, doth give witness of the heat of the heart and of a good complexion. A slow and weak pulse doth betoken the coldness of the heart and an evil complexion. And therfore a woman which is in health hath a slower and weaker pulse then a man, as it shall appear hereafter.   

Of the stomach.  
Question. WHy is the stomach large and wide?  
Answer. Because that in the stomach the meate is first concocted and digested, as it were in a pot, to the end that that which is pure should be separated from that which is impure, as Aristotle saith: and therefore according unto the quantity of meate the stomach is enlarged.  
Question. Why is the stomach round?  
Answer. Because that if it had angles and corners, as Const. saith, the meate would remain in them, and a man should never want agues: the which humours nevertheless are lifted up and consumed, and are not hidden in those corners, by reason of the roundness of the stomach.  
Question. Why is the stomach full of sinews and feeling?  
Answer. As Aristotle doth say, because the sinews can bee extended and enlarged, and so the stomach is when it is full, and when it is hungry it is drawn together, and therefore nature hath provided those sinews.  
Question. Why doth the stomach digest?  
Answer. By reason of the heat which is in him, the which heat cometh from the parts adjoining, that is, the liver and the heart. For wee see that in metals the heat of the fire doth take away the rust and dross from the iron, and silver from tin, and gold from copper: and so by digestion the pure is separated from the impure. And that digestion is of four sorts, according unto the physicians.  
Question. Why is the stomach joined unto the liver?  
Answer. Because, saith Const the liver is very hot, and with his heat doth help digestion, and doth compass the stomach.  
Question. Why be wee commonly colder after dinner then before?  
Answer. Because that then all the heat goeth to the stomach to further digestion, and so the outward parts be could, being deprived of heat.  
Question. Why is it hurtful to study presently after dinner?  
Answer. Because that when the heat doth labour to help the imagination in study, then it ceaseth from digesting the meat, and so the meate remaineth raw. And therefore according unto the physicians a man should walk somewhat after dinner.  
Question. Why haue women with child an unordinate appetite of eating coals, ashes, and such like?  
Answer. Because that such as are the humours in the stomach, such nutriment they desire: and because women with child haue corrupted humours, they desire such things, because like doth cover his like.  
Question. Why doth the stomach slowly digest very fat meate?  
Answer. Because such meats do swim in the stomach. Now the best digestion is in the bottom of the stomach, where fat meate cometh not. And therefore such as eat fat meate are very sleepy after the eating of it, because their digestion is hindered.  
Question. Why is all the body the worse when the stomach is ill at ease?  
Answer. Because the stomach is knit with the brain, heart and liver, which are the principal parts in man, and therefore when he is not well, the others are evilly disposed. Another answer is, that if the first digestion bee hindered, the others are also hindered: for in the first digestion is the beginning of the infirmity that is in the stomach.  
Question. Why are young men sooner a hungered then old men?  
Answer. Young men do digest for three causes. First for growing: then for restoring of life: and lastly, for conservation of their life, as Hippocrates and Galen doth say. else wee answer, that young men are hotter then old men, because young men are hot and dry, and therefore the heat doth digest more, and by a consequent they desire more.  
Question. Why do physicians prescribe that a man should eat when he hath an appetite?  
Answer. Because much hunger and emptiness doth fill the stomach with naughty rotten humors, which he doth draw unto himself in steede of meate: which doth easily appear, because that if we fast over night, we haue an appetite to meat, but in the morning none. That is therefore a token that the stomach is filled with naughty humors, and especially his mouth, which is no true filling, but a deceitful. And therfore after we haue eaten a little, our stomach cometh to us again. And therefore the common proverb is, that the mouth is a deceiver: for although he were corrupted with bad humours, yet after meate the appetite cometh again.  
Question. Why do the physicians prescribe, that we should not eat too much at a time, but by little and a little?  
Answer. Because that when the stomach is full, the meate doth swim in him, which is a dangerous thing. Another reason is, that as very green wood doth put out the fire, so doth much meate choke the natural heat and put it out. And therefore the best physic is to use temperancy in eating and drinking.  
Question. Why do we desire change of meats, according unto the change of times? as in winter, beef, pork, mutton: in summer, lighter meats, as veal, lamb?  
Answer. Because the complexion of the body is altered and changed, according unto the time of the year. Another answer is, that this doth proceed from the quality of the season, because that the could of the winter doth cause a better digestion, because the stomach and belly is hotter in winter, by reason of the compassing cold, as Hippocrates and Aristotle doth teach.  
Question. Why should not the meate we eat be too hot, as Pepper, Ginger?  
Answer. Because that hot meate doth burn the blood, and doth dispose unto a leprosy. So contrariwise, meate too cold doth mortify and congeal the blood. Also our meate should not be over sharp, because it procureth old age: and over much sauce doth burn the entrails, and procureth often drinking, as raw meate doth: and over sweet meats do constipate and clinge the veins together.  
Question. Why is it a good custom to eat cheese after dinner, and pears after all meate?  
Answer. Because that cheese, by reason of his earthlines and thickness, tendeth down toward the bottom of the stomach, and so putteth down the meate: and the like is of pears. Note that new cheese is better then old, and old dry salt cheese is very nought, and procureth the headache and stoping of the liver, and the older the worse. Whereupon it is said, that cheese is nought, and digesteth all things but itself.  
Question. Why be nuts good after fish: as the verse is:  
After fish nuts, after flesh cheese.  
Answer. Because fish is of a hard digestion, and doth easily putrifie and corrupt, and nuts do help digestion, because they are somewhat hot. Also fish is poison at some times, and nuts are a remedy against poison. And note that the fish should be of a clear stony water, and not of a could standing muddy water, and should be sod in wine with parsley, and so it doth least hurt.  
Question. Why is it unwholesome to stay long for one dish after another, and eat of diuers kindes of meats?  
Answer. Because it beginneth to digest when the last is eaten, and so the digestion is not equally made, and therfore it is good to use but few dishes. But yet this rule is to be noted touching the order of meats, that if there bee many dishes, whereof some are light in digestion, as chickens, kid, veal, soft eggs, and such like, these meats should bee first eaten: but the gross meats, as venison, bacon, beef, roasted pork, hard eggs, and fried eggs, should bee eaten last. And the reason is, because that if they should be first served and eaten, if they were digested, they would hinder the digestion of the others: and the light meats not digested, should be corrupted in the stomach, and be kept in the stomach violently. Whereof there would follow belching, loathing, headache, belly-ach, and great thirst. And by a consequent it is very hurtful to at the same meal, to eat milk, and drink wine, because they dispose a man to a leprosy.  
Question. Which is better for the stomach meat or drink?  
Answer. drink is sooner digested then meat, because meate is of greater substance and more material then drink, and therefore meate is harder to digest.  
Question. Why is it good to drink at dinner?  
Answer. Because the drink should make the meate readier to digest. For if a pot be filled with flesh or fish without liquor, then both the meare and the pot is marred. And the stomach is like unto a pot which doth boil meate: and therfore the physicians do give counsel to drink at meales.  
Question. Why is it good to forbear a late supper?  
Answer. Because there is no moving nor stirring after supper, & so the meate is not sent down to the bottom of the stomach, but remaineth undigested, and so breedeth hurt. And therefore a light and short supper is best, as the old verse doth.  
Question. Why is it nought to drink wine fasting●?  
Answer. Because it doth greatly endanger the brain, and breedeth the falling sickness, and the apoplexy.  
Question. Why is it hurtful to drink much could water?  
Answer. Because one contrary doth expel and hinder another; but the water is very cold, and therefore coming unto the stomach doth hinder digestion, and the heat which doth digest.  
Question. Why is it unwholesome to drink new wine, and why doth it hurt the stomach very much?  
Answer. Because it cannot bee digested: and therefore it doth cause the belly to swell, and so it doth in sorne sort cause a bloody flix: it doth also hinder making of water: but to drink good wine is wholesome.  
Question. Why do the physicians forbid us to labour presently after dinner?  
Answer. For three causes. First, because moving doth hurt the virtue and power of digestion, and by that means the meare is expelled undigested. The second is, because stirring immediately after dinner doth cause the parts of the body to draw the meate raw unto them, which doth breed sickness. The third, because moving doth cause the meate to descend before it bee digested: but after supper it is good to stir and move, because wee sleep not long after. And therefore wee should walk a little, because the meate may go to the bottom of the stomach.  
Question. Why is it good to walk in the morning before dinner?  
Answer. Because it maketh a man well disposed, and doth fortify and strengthen the natural heat, and causeth the superfluity of the stomach to descéd. And therfore Auicen doth say, that such as foregoe this exercise, do fall into the inflammation of the heart.  
Question. Why is it wholesome to vomit, as diuers say?  
Answer. Because it doth purge the stomach of all naughty humours: for it doth expel green and blew humours, which would breed agues, if they should remain in the stomach. And according unto Autcen, a vomit doth purge the eyes, the head, and make the brain clean.  
Question. Why doth sleep greatly strengthen the stomach and the digestive virtue?  
Answer. Because that in sleep the heat doth draw inward, and doth help the digestion: but when we be awake, the heat doth remain about the sences, & is dispersed throughout all the body.  
Question. Why do some men in some diseases, void their meate downward, in the same quality and quantity, as they did receive it into the stomach?  
Answer. By reason of the weakness of the natural virtue of the appetitiue power, attractive, digestive, retentive, and expulsive, which disease is called Lienteria.   

Of the blood.  
Quest. WHy is it necessary, that every living thing which hath blood, haue also a liver?  
Answer. According unto Aristotle, because the blood is first made in the liver, because the liver is the seat of the blood, according unto other physicians, and is drawn from the stomach by certain principal veins, and so engendered.  
Question. Why is the blood read?  
Answer Because it is like unto the part in which it is made, that is, unto the liver, which is of a read colour. And the blood is also sweet, because it is well digested and concocted: but if it haue a little earthly matter mixed with it, it is a cause that it is somewhat salt, as it appeareth in Arist. lib. meteor.  
Quest. Why haue women thicker blood then men?  
Anwer. By reason of the could which doth thicken, bind, and congeal, and join together.  
Question. Why doth the blood come to all the partes of the body from the liver, and by what means?  
Answer. By the means of the principal veins, as the veins of the head, of the liver, and such other, and to nourish all the body.   

Of urine.  
Question. HOw doth the urine come unto the bladder, seeing the bladder is shut?  
Answer. Some say by sweeting, and it seemeth to be true: but some say, that it cometh by a small skin which is in the bladder, which doth open and let in the urine. Thenphilactus doth say, that the urine is a certain and not a deceitful messenger, of the health and infirmity of man. And Hippocrates doth say, that men haue white urine in the morning, and before dinner read, and after dinner pale, and likewise after supper: for there are diuers colours of the urine, whereof wee will not speak at this present.  
Question. Why doth the dropsy proceed from the liver?  
Answer. Because that( saith Const.) the digestive power in the liver, cannot convert the thick substance into the four humors, but is converted onely into water, the which doth swell and puff up a man, and especially the belly.   

Of the gull.  
Question. WHy haue living creatures a gull?  
Answer. Because that choleric humors are received in it, the which through their sharpness do help the guts to expel superfluities, it doth also help the stomach in digesting.  
Question. Why doth the jaundice proceed from the gull?  
Answer. Because the humour of the gull is bluish and yellow: and therefore when the pores of the gull are stopped, then that humour cannot go into the sack or bladder of the gull, but is mingled with the blood, wandring throughout al the body, and infecting the skin.  
Question. Why haue not a Horse, a Mule, an ass, and Crow a gull?  
Answer. Aristotle saith, that although those beasts haue no gull in one place, as in a purse or vessel, yet they haue a gull dispersed by some small veins.   

Of the spleen.  
Question. WHy is the spleen black flesh?  
Ans. Because it is caused of a terrestrial and earthly matter, that is, of a black substance, as Aristotle doth say. Now the effect is like unto the cause. Another answer is according unto the physicians, because the spleen is the receptacle of melancholy, and melancholy is of a black colour.  
Question. Why is a man lean which hath a great spleen?  
Answer. Because the spleen doth draw much matter unto himself, which should go into fat. And therefore contratiwise, men which haue but a small spleen are fat.  
Quest. Why doth the spleen cause men to laugh? as Isidorus doth say; we laugh with the spleen, wee be angry with the gull, we are wise with the heart, we love with the liver, and we feel with the brain, & speak with the lungs: that is, the cause of laughing, anger, love, wisdom, and speech, and feeling, doth proceed from the spleen, the gull the liver, the heart, the lungs, and the brain?  
Answer. The reason is, because the spleen doth draw much melancholy unto it, because it is his proper seat, the which melancholy is cause of sadness, and is there consumed, and so the cause failing, the effect faileth. And that melancholy is cause of sadness, it appeareth in Arist. in Proem. de anima. and therefore that being consumed, the contrary unto sadness doth follow, that is, joy and gladness. And for the same cause the gull causeth anger: for choleric men are angry, because they haue much gull. For the better understanding of this, note that there be four humors in man, that is, blood, choler, fleume, and melancholy: whereof each hath a special receptacle and place where it is received and kept. Of a dry and hot substance choler is engendered, which goeth unto the gull, as to his seat and place. But of a cold and dry humour melancholy is engendered, which runneth to the spleen as to his peculiar place & receptacle. But of a cold and moist humour fleume is bread, which goeth unto the lungs, as unto his receptacle, or as the physicians do say, unto the spleen. But the blood which is the most noblest humour, is engendered in the liver, and there his proper place doth seem to be.   

Of carnal copulation.  
Question. WHy do living creatures use carnal copulation?  
Answer. Because it is the most natural work which is in living creatures, to beget the like unto themselves in kind, to continue the kind. For if carnal copulation were not, all kind of living creatures had before this time perished.  
Question. What is this carnal copulation?  
Answer. It is a mutual action of the male and female, with instruments ordained and deputed for that act, to maintain the kind. And therefore the divines do say, that it is a sin to use that act for any end, but for begetting his like in kind.  
Question. Why is this action good in those to whom it is lawful, if it be moderately taken?  
Answer. Because that according unto Auicen and Const. it doth ease and lighten the body, cheer the mind, comfort the head and the sense, take away many griefs of melancholy, because it doth expel the fume of the seed from the brain, and it doth expel the matter of imposthume. And therfore sometimes, through the intermitting of this act, the darkness of the fight doth ensue, and a giddiness in the head. And therefore the seed of a man retained above a due time, is converted into some infectious humour.  
Question. Why is immoderate carnal copulation hurtful?  
Answer. Because it doth destroy the fight, and dry the body: because that as Aristotle saith, 2 de gen. anim. lechery and in continency is the wasting of the pure humidity, and doth consurne the brain: and it breedeth sharp fevers, as Auicen teacheth, and as experience doth show. And doth shorten the life of man, as Aristotle saith, de longit. & breuit. vitae. And Albertus doth show this in the sparrow, which by reason of his often coupling, doth live but three yeares.  
Question. Why doth carnal copulation very much hurt to melancholy men, and choleric men, and generally to lean men?  
Answer. Because it doth dry the bones very much, which are dry of themselves. And contrariwise, it is good for the phlegmatic and sanguine, as Auicen saith, because they abound with that substance, which by nature is necessary expelled. Although Aristotle doth affirm, that every fat creature hath but small store of seed, because the substance of it doth turn into fatness.  
Quest. Why do not the female of brute beasts covet carnal coupling, after they be great with young?  
Answer. Because that then the womb or matrix is shut, and the flowers cease, and therfore the desire unto the act doth cease.  
Question. Why should not this act be used when the body is full?  
Answer. Because it doth hinder digestion, as Aristotle saith: likewise it is not good for a hungry belly, because it doth weaken him.  
Question. Why is it not good after a bath?  
Answer. Because that then the pores are open, and the heat dispersed throughout all the body: and therefore carnal copulation following a bath, doth cool the body very much.  
Question. Why is it not good after a vomit, or a looseness of the belly?  
Answer. Because it is very perilous to purge twice in one day, as Hippocrates and Galen say: but so it is of this act of carnality, and looseness in the belly, because by this act the rains and kidneys are purged, and the guts by the vomit.  
Question. Why are wild beasts furious when they couple, as it doth appear in Harts which bray, and Asses which are then almost mad, as Hippoc. saith?  
Answer. Because their blood is kindled with the desire of carnal act, & nature also doth labour to expel superfluities in them, which in the sense do dispose unto anger and madness: & therefore after the act done they are tame and gentle.  
Question. Why is there such delight in the act of venery?  
Ans. Because this act is a base & contemptible thing in itself, nought and unclean, so far that all beasts would naturally abhor it, if there should be no pleasure in it, & so there should never be any carnal copulation, by reason of the vncleannes of it. And therefore in this delight nature doth willingly practise it, to the end that the kinds of living things should be maintained and kept.  
Question. Why do such as use it oft, take lesser delight in it, then such which come to it seldom?  
Answer. For three causes. First, because the passage of the seed is over large and wide, and therefore the seed maketh no stay there, by which stay the delight is had. The second, because that through often going together, there is but little seed left, and therefore giveth no delight. The third, because that such in stead of seed cast out blood undigested and raw, or some other watery substance, which is not hot, and therefore causeth no delight.  
Question. Why then doth a woman and a mere desire carnal act after they be great, as Arist, doth affirm, lib. de animal.  
Answer. Galen saith, that the remembrance of it doth further it in a woman: and because she doth remember the 〈◇〉 past in the act, she doth covet it again. But it proceedeth in a mere, because she is a ravenous beast, and hath many distempered fumosities in her, and therefore desireth new seed, because every like doth desire his like.  
Question. Whether can this carnal copulation bee done by the mouth, so that beasts may conceive thereby, as some do say of pigeons, which they say by kissing do this act at the mouth and conceive. And some say this to be true in the weasel or ermine?  
Answer. According unto Aristotle, that is untrue. For although pigeons do play by the beak, yet they do not couple together this way not conceive. And because the weasel doth bear his young ones from place to place in his mouth they are of that opinion. And therefore Aristotle doth show it thus: whatsoever goeth in at the mouth, that is consumed by digestion: but if the seed should go in at the mouth, then it should also bee consumed by digestion. The maior is plain, nor is no easy instance, and the conclusion doth hold in Darij.   

Of the seed of man or beast.  
Question. WHereof cometh the seed of man?  
Answer. There are diuers opinions of Philosophers and physicians in this point: Some say that it is a superfluous humour of the fourth digestion. And some say that the seed is pure blood, flowing from the brain, concocted and made white in the stones. And some say that it is the superfluity of the second or third digestion. But because sweat, urine, spittle, fleume and choler are the like, Aristotle saith, that the seed is always the superfluity of the last nutriment, that is, of blood dispersed throughout al the body: but yet principally it cometh from the principal parts, that is, from the heart, liver, and brain. And an argument of this is, because that those parts are greatly weakened in the casting out of seed: and thereof it doth appear, that carnal copulation is not profitable nor good. But some think this to bee true by over vehement practise in this act: for otherwise moderately taken it is good and wholesome, for the lightning and easing of the body, as is said before.  
Question. Why is the seed of a man white, and the seed of a woman read?  
Answer. It is white in man, by reason of his great heat, and because it is digested better, and made white in the stones, the flesh of which is white, as the flesh of the paps. But the seed of a woman is read, because it is the superfluity of the second digestion, which is done in the liver, which is read. or else we may say, that it is because the flowers is corrupt undigested blood, and therefore it hath the colour of blood.  
Question. Whether doth the seed of man come from the parts of the body, or from the humours?  
Answer. As some say, from the parts of the body: and that we prove, because we see that a lame man doth beget a lame child, and a father which hath a scar, a child which hath a scar, as Aristotle reporteth, lib. de animal. which could not be if the seed did not fall from the parts of the body. But some say that it cometh from the humours, because it is made of the last nutriment, and the nutriment is no part but a humour But as for the clearness & scar, that proceedeth from the imagination of the mother at the time of carnal copulation, as Aristotle saith, 2. de generat animal.  
Question. Wherefore doth the imagination of the mother, which imagineth of an A Ethiopian or blackamoor, cause the mother to bring forth a black child: As Albertus Magnus reporteth of a queen, who in the act of carnal copulation, imagined of a blackamoor which was painted before her, and so brought forth a blackamoor?  
Answer. Auicen saith, that an imagination of a fall, maketh a man fall, and the imagination of a leprosy maketh a man a leper. And so in this purpose the imagination is above the forming power, and so the child born followeth the imagination, and not the power of forming and shaping, because it is weaker then the other.  
Question. Whether doth the seed of the man enter into the substance and matter of the child?  
Answer. The seed of the father and the mother doth go into the substance of the child in the womb: because that as cream doth go into the substance of cheese, so the seed of man into the fruit in the womb like unto the cream, and the flowers of the woman doth enter in like unto the milk. But this opinion doth not seem to be of force. And therefore according unto Aristotle, and other Philosophers, we say that the seed doth not go into the substance of the child: and it is proved thus, because that of the matter and the efficient cause should be all one, which is against the Philosopher. The consequence is good, because the seed is the efficient beginning of the child, as the builder is the efficient cause of the house, and therefore is not the material cause of the child. It is proved another way, because there is the self same material cause of nourishment and generation, 2. de anim. because wee haue our being and our nourishment of the same matter: but the seed cannot bee the material cause of nourishment, according unto Auerrois, and therefore not of being. But in truth this it is, both the seeds are shut and kept in the womb: but the seed of the man doth dispose and prepare the seed of the woman to receive the form, perfection or soul, the which being done, it is converted into humidity, and is fumed and breathed out by the pores of the matrix, which is manifest, because only the flowers of the woman are the material cause of the young one.  
Question. Why doth the matrix or womb of a woman draw greedily the seed of man? for as Auerrois doth say, there was a maid in a bath, where some seed had been 〈◇〉, the which the maid drawing, did conceive with child, and was delivered?  
Answer. Auerrois doth say, that the womb and nature do draw the seed, as the loadstone doth iron, and the Agathe steel: but she doth draw it for the perfection of herself.   

Of womens monthly terms.  
Question. WHy haue women monthly terms or flowers?  
Answer. Because they are cold in respect of men: and because all their nourishment cannot: be converted into blood, a great part of it is turned into their flowers, the which in every month in every woman are expelled, I say of every woman which is in health, and of a certain age, that is, after thirteen yeares: for before they run not though she be in health, and some diseased women haue them not.  
Question. Why do they run from women?  
Answer. Because it is an infectious matter: for as Aristotle doth say, if that substance being young and flowing do touch a three, or a green bough of a three, the three doth die and not prosper: yea, Aristotle doth say, that if a dog should taste of it, he would run mad in three dayes. And therefore nature would expel it every month, as being an enemy unto life. And if women do detain it above their due time, according unto Aristotle, it doth breed great infirmities & diseases, as swooning.  
Question. Why do they not run before thirteen yeares of age?  
Answer. Because young women be hoar, and so do digest all their nourishment: and therefore they are not bread in them before that age, nor expelled, unless the goodness or naughtiness of their complexion do hinder it.  
Question. Why haue not women them after fifty yeares of age?  
Answer. Some answer, that old women be barren, and therefore they cease. But a better answer is, that then nature is weak in them, and therfore they cannot expel them, by reason of over much weakness. And therefore there is great store of immundicities bread in them in one whole lump, & they are by that means so infectious, that they infect men with their breath, and then the cough and other infirmities come vpon them. And therfore according unto the counsel of the physicians, then men should abstain from them.  
Question. Why do not such women corrupt and infect themselves?  
Answer. Because poison doth not work vpon itself, but vpon some other object: or else it doth not hurt themselves, because it is their nature. Albertus reporteth of a certain maid which was brought unto him in Colen, which did care spiders, which did her no hurt at all, but were good meate unto her. And Aristosle in his book of the government of Princes to Alexander, reporteth of a maid which in her youth was nourithed with poison. And some men 〈◇〉 done the like.  
Question. Why haue not women with child the flowers?  
Ans. Because that them the flowers turn into milk, and into the nourishment of the child: for if a woman with child haue them, it is a sign of miscarrying with her child.  
Question. Why do they run the first three moneths in women with child?  
Answer. By reason of the smallness of the child, which cannot take all that matter and substance.  
Question. Why haue not the female of brute beasts, as of soul and fish, their flowers?  
Answer. Because as Aristotle and Albertus do say, in beasts which go with feet, the flowers turn into hair, in fish into their meddles, in birds into their feathers. And therefore in beasts you may note that the female is more hairy then the male, and the female of fishes fuller of meddles, and the female of birds fuller of feathers.  
Quest. Why do the flowers receive their name menstrua, of this word Mensis amoneth?  
Answer. Because it is a space of time which doth measure the moon, because the moon doth end her course in 29. dayes and 14. houres. Now the moon hath dominion over moist things, and because the flowers are an humidity, they take their denomination of the month, and are called monthly terms: for moist things do increase as the moon doth increase, and decrease as she doth decrease.  
Question. Why do they run longer time in some, the in other some, as in some six or seven daies, and ordinarily in all three daies?  
Answer. The first are colder, and therfore they increase the more in them, and by a consequent they are the longer in expelling. And other women are more hot, and therefore they haue the fewer, and are a shorter time in expelling them.  
Question. Where are the flowers kept before they run?  
Answer. Some say, in the matrix or womb. But Auerrois doth mistike this, and doth say that the matrix is the place of generation, and that those flowers further generation nothing at all. And therefore he doth say, that there are certain veins about the back bone which do keep them. And a sign of this is, because that those women at that time haue great grief in their back, by reason of expelling the flowers.  
Question. Whether are the flowers which are expelled, and the flowers which the child is engendered of, all one?  
Ans. No, because the one are unclean, & unfit for that purpose: but the other very pure & clean, and therefore that blood is fit for generation.  
Question. Why do women which are gotten with child when they haue their flowers, bring forth weak children, and leprous?  
Ans. Because those flowers are venomous, yea a woman in her flowers is most infectious. And so the cause doth shine in the effect, as the Philosopher doth say, the effect doth carry a likeness of the cause, and therefore such a child is evilly disposed of body.  
Question. Why haue not women their flowers all at one time of the month, but some in the new moon, some in the full, and some in the wain?  
Answer. By reason of their diuers complexions. And although all women in respect of men bee phlegmatic, yet of women among themselves, some are more sanguine then others, some more choleric. And as every month hath his quarters, so they haue their complexions: the first is sanguine, the second choleric. A woman which is of a sanguine complexion, hath her flowers in the first quarter, a choleric in the second, a melancholy in the third, and so in the rest.  
Question. Why haue such women as are of a sanguine coplexion, their flowers in the first quarter?  
Answer. Because that as Galen doth say, every such thing added unto such a thing, doth make it more such, and therefore the first quarter of the moon increasing blood in a sanguine complexion, therefore she doth then expel it.  
Question. Why haue women their flowers so oft in the end of the month?  
Answer. Because generally a women be phlegmatic, and the last quarter is fleume or else this doth proceed of a defect, and therefore could doth work then to multiply that matter, and the matter multiplied is then expelled.  
Question. Why haue women pain and grief in the running of their flowers?  
Answer. Because it is like unto the pain of the strangury, that is, making of water drop by drop. For as the strangury, by reason that the drink is undigested, doth offend the subtle passage of the urine, as it doth happen after a bath, so the flowers which are an undigested & earthly substance, do hurt the passage by which they go.  
Question. Why doth a woman easily conceive after her flowers are run from her?  
Answer. Because she is better prepared unto conception, as being made clean from her flowers.  
Question. Why do women look pale when they purge their flowers?  
Answer. Because then the heat goeth from al the outward parts of the body to the inward to help nature, and to expel the flowers, the which deprivation of heat, doth cause a paleness in the face. Or else it is, because that flux is caused of raw humors, the which when they run, do make the face colourles, and so by a consequence cause paleness.  
Question. Why doth a woman which hath her flowers detest her meate?  
Answer. Because nature doth labour more to expel the flowers then to digest, and therefore if she should eat meate, that meate would remain raw, which careful nature doth not admit.   

Of barrenness.  
Quest. WHy are some women barren and can not conceive?  
Answer. According unto the physicians, for diuers reasons. The first is, because it proceedeth sometime of the man, that is, when he is of a could nature, because then his seed is unfit for generation. The second, because his seed is somewhat waterish, and therfore doth not stay in the womb. The third, because the seed of the man and the woman haue not the same proportion, as if the man be melancholy, and the woman sanguine: or if the man be choleric, & the woman very flaugmatike: because as it is evident in Philosophy, the agent and the patient ought to haue the same proportion, otherwise the action is hindered.  
Question. Why do fat women seldom conceive with child?  
Answer Because they haue a slippery womb, out of which the seed slippeth, and is not holden in. Or else because the mouth of their matrix is very straite, that the seed cannot enter in: or if it do go in, it goeth in very slowly, so that the seed doth wax cold in the mean time, and so is unfit for generation, & is resolved into a fleshy substance.  
Question. Why do women of a very hot complexion seldom conceive with child?  
Answer. Because that the seed received in thē is extinguished and put out, as a little water cast into a great fire. And therefore we do see that women which do vehemently desire the flesh, seldom conceive with child.  
Question. Why are common women and whores never with child?  
Answer. By reason of diuers seed which doth corrupt and spill their instruments of conception: for it maketh them so slippery, that nature cannot retain the seed. Or else it is because one seed doth destroy another, and so neither is good for generation. And note out of Albertus, that the best remedy to help conception, is to take the matrix of a Hare beaten into powder, and purified in drink, which worketh much to conception.   

Of conception.  
Question. WHy does some women conceive a male child?  
Answer. If the seed do fall into the rightside of the matrix or womb, then a male-child is begotten, because that that side is hotter then the other, and heat doth principally work to the begetting of a male-child. And therefore as Albertus doth say, it the right side of the woman doth swell, it is a sign that she goeth with a male-child. But some dot give another reason, that is, when the seed of the father hath dominion over the seed of the woman, then a male-child is bagotten: if the womans do 〈◇〉, then it is a female.  
Question. Why do some women conceive a female-child?  
Answer. Because the seed is fallen unto the left side of the 〈◇〉, which is coller then the right, by reason of the spleen joining unto it, which helpeth cold. And as Albertus doth say, when the woman after the act of copulation doth lie on the right side, it is a boy: when on the left, it is a wench: for the seed doth run to that side on which the woman doth lie, and then such a child is formed.  
Question. Why hath a woman a womb?  
Answer. Because it is the proper place of generation, and is placed in the midst of the woman. For as all the immundicities of a city do run unto the sink, so all their monthly rearmes run to the womb or matrix.  
Question. Why haue some women long and slonder children, and some short and thick?  
Answer. Because as Galen and Auerrois do say, the child is formed according unto the quantity of the womb. And therfore because some women haue a long & a narrow womb, their children be long and stender: and some contrariwise short and large, therefore their children be short and thick.  
Question. Why doth a woman sometimes conceive twins?  
Answer. According unto Galen, because there are seven cells or receptacles of seed in the womb, and therfore a woman may naturally haue so many children at once, as there doth seed fall into those cells: for there are three in the right side, and three in the left: in the right side boyes are engendered, and in the left wenches. And in the midst of those cells or chambers there is another, where old writers do say a Hermaphrodite is engendered, that is, one who hath the secret parts of both sexes. And therefore if a woman should haue more then seven children at once, it should rather bee miraculously then naturally.  
Question. Why are twins but halse men, and not so strong as other men?  
Answer. Because the seed and substance which should haue been for one man, is divided into two, and therefore they bee weak, and in truth they do not oft live long.   

Of Hermaphrodites.  
Question. HOw are Hermaphrodites begotten?  
Ans. Because there are three principal cells in the womb, one in the right side, another in the left, and the third in the middle, into the which when the seed doth fall, a Hermaphrodite is said to be begotten in this manner: because nature doth always tend unto that which is best, therefore she doth always intend to beget the male, and not the female, because that the female is only for the males sake, and a monster in nature. Therefore the male is sometime begotten in all principal parts, and yet through the evil disposition of the womb, and object, and inequality of the seed, when nature cannot perfect and end the male, she doth bring forth the female, or Hermaphrodite. And therefore the natural Philosophers do say, that a Hermaphrodite is impotent in the privy part of man, as it doth appear by experience.  
Question. Why doth not nature dispose in him two secret parts of a man, or two of a woman, but one of a man and one of a woman?  
Answer. Because then nature should make one of them in vain but that is against the Philosophers, when they say, that God and nature do make nothing in vain.  
Question. Whether is a Hermaphrodite to bee reckoned for a man or for a woman?  
Answer. It is to bee considered in which member she is fittest for the act of carnal copulation: if he be fittest in the womans act, then it is a woman: if in the mans, he is a man.  
Question. Whether should he bee baptized in the name of a man, or of a woman?  
Answer. In the name of a man, because names are given ad placitum, and therefore he should be baptized according unto the worthiest name, because every man is worthier then a woman, because every agent is worthier then his patient, as Aristotle doth say, 3. de anima.  
Question. Whether shall he stand in iudgement in the name of a man, or of a woman?  
Answer. According unto the rule of the law, he should first swear, before he be admitted into iudgement, which secret part he can use, and so is to be admitted, according unto the use and power of that part.   

Of Monsters.  
Question. DOth nature make any monsters?  
Answer. She doth, 2. Phis. for if she did not, she should then bee deprived of her end. For of things possible she doth always purpose to bring forth that which is most perfect and best: but in the end through the evil disposition of the matter, and influence of some special constellation, not being able to bring forth that which she intended, bringeth forth that which she can. As it did happen in Albertus time, where in a certain village a cow brought forth a calf half a man: then the country men suspecting a shepherd, would haue burned him with the cow. But Albertus being skilful in astronomy, said, that this did proceed from some special constellation, and so delivered the shepherd from their hands.  
These are Albertus words:  
We saw that their two bodies were joined in nothing but in the back, they had two heads, four feet, four hands, and did go which way they lusted. And he saith, they reported unto us that there were two men joined in the back, and were of a contrary complexion, the one furious, and the other meek: they lived two yeares, and the one dyed, & the other lived long after, until the stink of the other did kill him. I ask how can this bee? It is answered thus: because the seed is cast unto the cells or receptacles of the womb, which seed was enough for two children, and then by chance it doth sometime happen, that the skin or distance betwixt the two cells or receptacles is broken, and they knit and join in the back, and haue two heads.  
Question. Whether be they one or two?  
Answer. Aristotle saith, you must look unto the heart, and if there be two hearts, there be two men.  
Question. Why is a man born sometime with a great head, or six fingers in one hand, or with four?  
Answer. Aristotle sayto it proceedeth of superfluity and abundance in matter: when there is too much matter, then he is born with a great head, or six fingers: but if there be want of matter, then there is some part too little, or lesser then there ought to be.   

Of Infants.  
Question. WHy are some children altogether like the father, some the mother, some to both, and some vnta neither?  
Answer. If the seed of the father do fully overcome the seed of the mother, the child doth wholly resemble the father. but if the mothers seed predominate, then he is like unto the mother: but if he be like neither, that doth happen for many causes: sometimes through the four first qualities: sometime through the influence of some heavenly constellation. Allertus giveth an example, and saith, that there was on a time a good constellation for the begetting of hogs, and a man was then begotten and brought fooith which had a face like unto a hooge. and according unto this, diuers sorts of monsters are brought forth.  
Question. Why are children of men like the father then the mother?  
Answer. That proceedeth of the imagination of the mother, which thinketh of the disposition of the father in the act of carnal copulation. And therefore by reason of the strong imagination in the time of conception, the children get the disposition of the father. As it appeareth before of the queen which had her imagination on a blackamoor: and of an AEthiopian queen which brought forth a white child, because her imagination was vpon a white colour. And this is seen in jacob his skill in casting rods of diuers colours into the water, when his sheep went to ram.  
Question. Why do children sometime resemble more their grandfathers and great grandfathers, then their parents?  
Answer. Because the virtue and force of the grandfather is graffed in the hearts of the begetters: and it may be said, that sometime it doth proceed of the similitude of the nurture, and then the child is formed by the similitude of the grandfathers.  
Question. Why are the parts of a childs body of diuers quality, and some soft?  
Answer. This proceedeth of the predomination of diuers elements, because that the bones are made of a terrestrial matter, and therefore are hard. But the brain and the marrow are made of a more watery matter, and therefore are more soft: but the vital spirits and animal spirits are engendered of a more aerious substance, and these vital spirits are principally in the liver and the heart.  
Question. Why do children, according unto the common course and use of nature, come one of the mothers womb the ninth month?  
Ans. Because the child is then fully perfect, or else it is because some benign planet doth reign, as jupiter, who is a friend unto nature: for according unto the Astronomers, he is hot and moist, and therefore doth temper the malice and naughtiness of Saturne, which is could and dry. And therfore for the most part children born the ninth month are healthy.  
Question. Why do children born in the eight moneths end, for the most part, die quickly? and why are they called the children of the moon?  
Answer. Because the moon is a cold planet which hath dominion over the child, and therfore doth bind the child with his coldness, which is cause of his death.  
Question. Why doth a child cry as soon as he is born?  
Answer. Because of the sudden change from heat to could, which could doth hurt his tenderness. Another reason is, because the childs soft and tender body is wringed and put together, coming out at the narrow and straite passage of the matrix. And especially the brain being moist, and the head pressed and wringed together, is cause that some humours do distil by the eyes, which are the cause of tears and weeping. The divines say, it is for the transgression of our first fathers, and original 〈◇〉.  
Question. Why doth a child put his finger to his mouth when he cometh first into the world?  
Ans. Because that coming out of the womb, he cometh out of a hot bath. And therefore entering into the could, putteth his finger to his mouth for the want of heat.  
Question. How doth a child come into the world out of the womb?  
Answer. He cometh forth with the head forward for if he should come with the thighs or arms forward, he should kill himself & the mother.   

Of the young one in the womb.  
Question. How is the young one successively engendered in the womb?  
Answer. The first six dayes the seed hath the colour of milk, but in six dayes following a read colour, which is near unto the disposition of flesh, and then it is changed into a thick substance of blood, curded and thick not running, like unto a mass of flesh: but in the twelve dayes following them, this substance is made so thick and sound, that it is able to receive shape and form: because that a fluid and running substance keepeth no impression, and so every day receiveth some other disposition until his birth. And how he is governed every month by the planets, Boetius doth teach else where.  
Question. Whether doth the child in the womb void any excrement, or make water?  
Answer No, and the reason is, because he hath not the first digestion which is in the stomach, because he receiveth no meate by the mouth, but it cometh to him at the navel: and therefore he maketh not water, but doth sweat, which urine is but little in quantity, and is reserved in a small skin in the matrix, and at his birth is cast out in abundance.  
Question. Why doth the child come out of the womb easily after seven, eight, or nine moneths?  
Answer. Because, saith Galen, when the fruit is ripe, then the ligaments are easily broken, and so it falleth easily.   

Of aborsment or untimely birth.  
Question. WHy do women which eat vnhole some meats as rammish putrefied meats, easily miscarry?  
Answer. Because it breedeth purrified seed in them, which the mind abhorring, doth cast out of the field of nature, that is, out of the womb, because it is unfit for the most noblest shape, that is, for mans form and shape, which is apt to receive the soul.  
Question. Why doth wrestling and leaping cause the casting of the child, as some crafty women do of purpose?  
Answer. Because that by such leaping, the ligaments of the child are loosed, & by a consequence there followeth aborsment, because it can bee no longer kept in the womb.  
Question. Why doth the striking of thunder or lightning cause a woman to mtscarrie?  
Answer. Because that that vapour is burning, and doth easily hurt the tender substance of the child, entering in at the pores of the matrix or womb. Yea, Albertus doth say, that if the child were alive, lightning and thunder would kill him.  
Question. Why doth thunder and lightning rather cause young women to miscarry then old?  
Answer. Because the body of young women are fuller of pores, and more slender, and therfore the vapour of lightning doth sooner enter into their body: but old women haue a thick skin, and well compacted, and therefore the vapour can not enter in and cause this abortment.  
Question. Why doth much ioy cause a woman to miscarry with her burden?  
Ans. Because that in time of joy the womb is destitute of heat, and by a consequence miscarrying doth follow. The same reason doth cause fear to breed it, because then the heat runneth to the heart to help him, and forsaketh the matrix.  
Question. Why do women easily miscarry when they are newly with child, that is, the first, second, and third month?  
Answer. Galen saith, that as apple or pears do easily fall in the beginning, because the knots and ligaments are soft and weak: so it is of a child in the womb.  
Question. wherefore is it hard to miscarry when they are gone the middle of their time, that is, three, four, five, six moneths?  
Answer. Because that then the ligaments are stronger and fortified, and therefore are not easily broken.   

Of diuers matters.  
Question. WHy haue some women greater grief then othersome in childbirth?  
Answer. For three causes. Sometimes for the greatness of the child, or because the Midwife is vnskilfull. Sometime because the child is dead, and then boweth not, nor cannot be bowed in going forth. And for the contrary causes, some haue less pain.  
Question. Why hath not a man a tail like unto other beasts?  
Answer. Because a man is a living creature, whose property is to 〈◇〉 but this is proper to no other beasts which hath a tail.  
Question. Why do such as keep baths or 〈◇〉 houses, expel the heat out of the furnace better with could water then with hot?  
Answer. Because they are contrary qualities, which work strongly the one against the other, and therefore the heat is better expelled from the stones.  
Question. Why doth hot water rather freeze then could?  
Answer. Because that that water is thinner, and by a conseqnence giveth better entrance to the could.  
Question. Why are men fatter about the belly, then in other places?  
Answer. Because the greatest digestion is in the stomach, and therefore those parts which are nearest unto the stomach, are greatest and fattest.  
Question. Why is every living creature sad after carnal copulation?  
Answer. Because the act is filthy and unclean, and so every living creature doth abhor it, and when men do think vpon it, they are ashamed and sad.  
Question. Why cannot drunken men judge of tastes as well as sober men?  
Answer. Because the flesh of the tongue is full of pores, and spongy, and receiveth great moisture in it, and more in drunken men then in sober. And therefore their tongue through often drinking, is full of naughty humors, and by reason that it is so full, the instrument of taste is made thick and gross, because that taste is a vain of the tongue, a subtle thin flesh being taken away. And therfore through the thickening of the mean, that is, of taste itself, drink taken of drunkards is not perfectly felt, because that unto due feeling, there is requisite to haue a due proportion of the mean. And of this it is also understood why drundards haue not a perfect kind of speech.  
Quest. Why haue melancholy beasts long ears, and why are not men wise for the most part, which haue long ears, but such as haue short, as Aristotle saith in lib. de animal?  
Answer. The ears do proceed of a could and dry substance, which is called a gristle, which is apt to become a bone. And because melancholy beasts do abound in this kind of substance, therefore they haue such long ears.  
Question. But why are the others half fools?  
Answer. Because the minds and souls do follow the bodies: for if the sences of the body bee subtle, then the soul exerciseth subtle operatió, as well active as speculative, and the contrary is in a gross body.  
Question. hoary is the intellectual soul joined to the child in the womb of the mother? whether doth the father which begetteth him, make the matter apt and fit to 〈◇〉 the soul?  
Answer. The answer is, as the divines do say, that into a 〈◇〉 or substance sufficiently disposed and made fit, God doth infuse the intellectual soul. And 〈◇〉 saith the like: The soul in creating is infused, and infusing is created.  
Question. Why do Hares sleep with their eyes open?  
Answer. Because they haue their eyes standing out, and their eye lids thort, and therefore they are hardly shut. Another reason is, because they are very fearful beasts, and therefore for the safeguard of themselves, they sleep with their eyes open.  
Question. Why do not crows give their young ones meate before they be nine daies old?  
Answer. Because that seeing them of another colour, they think that they are of another kind, and in the mean space, almighty God doth feed them with the due of heaven, as the psalm doth say: He who doth give beasts their food, and young crows which call vpon him.  
Question. Why are a sheep and a pigeon very mildred beasts?  
Answer. Because they want gull, and it is the gull which stirreth unto anger.  
Question. Why haue birds their stones inward?  
Answer. If they had them outward, they would hinder their flying and lightness.  
Question. Why do not birds piss?  
Answer. Because that that superfluity which should be converted into urine, is turned into feathers: as it appeareth because there is much moistness in the feathers. Another reason is, because they are in continual moving, and therfore much moisture in them is dried up by the air and wind.  
Question. Why are long eggs a sign and cause of the male, and the flat short eggs of the female?  
Answer. Because that as it pleaseth Hippocrates, it is the condition and property of heat, to send from the centre, to the circumference of could. And therefore if there be any long eggs, it is a sign they haue great heat, and therefore they pass into the substance of the male: because that in every kind of thing the male is hotter then the female, as the Philosopher doth say. If the eggs be short and flat, it is a sign that the heat is small, and vndispersed, and therefore goeth into the substance of the female.  
Question. Why do we hear better in the night then in the day.  
Answer. Because, as Aristotle doth say, there is greater quietness in the night then in the day, because the sun doth not so well draw up vapours in the night as in the day, and therefore the mean is more fit and ready, and the mean being fit, the motion is better done by him, the which is said to bee done with a sound. Another reason is, because there are more motions of the air and sound in the day then in the night, which do hinder one another. Also in the night there is greater silence which is opposite unto sound, and things opposite put one against the other, show the better.  
Question. Why doth a man laugh sooner if he be touched under the armpits, then in any other part of his body?  
Answer. Because there is in that place a meeting of many sinews, and because the mean wee touch by( which is the flesh) is more subtle there then in other parts, and therfore a better feeling. And this is true, if that place bee not touched too hardly: for if you do so, then there is not that delight: and when a man is moderately and softly touched there, the spirits which are there, are dispersed and run into the face, and then from thence are cause of laughter.  
Question. Why is wood burned converted into coal, and a bone burned into a white substance?  
Answer. Because the wood before it was burned was reasonable moist, and so after burning getteth heat accidentally, and that heat is not able to consume all the moisture of the wood, and therfore there remaineth some after the burning, and is converted into a black substance, because that the humidity in the wood was slimy, & could not bee altogether consumed by the fire. But a bone of his own nature is cold and dry, having but small moisture in it, which the burning doth wholly consume, and so accidentally the moisture being consumed the bone waxeth white.  
Question. Why do some women love white men, and some black?  
Answer. There are two answers: Some women haue a weak sight, and such delight in black, because the white doth hurt the sight more then black. The second reason is, because like doth delight in the like: but because some women are of a hot nature, such are delighted with black, because blackness doth follow heat. And some of them are of a could nature, & those are delighted with white, because could is the mother of whiteness.  
Question. Why do living creatures sleep?  
Answer. For necessity, because the instruments of diuers actions are wearied, and by rest which is in sleep, they are comforted, as Aristotle saith.  
Question. Why are students ready to sleep after dinner, if they go about to study, and not if they solace themselves?  
Answer. Because that when a man doth apply his mind to study, the natural heat goeth from the outward parts of the body to the inward, and there is strengthened, because there cometh much together, and so causeth a fume to ascend from the meate to the head, which is the cause of sleep. Or else we may answer, that when the power or virtue with which wee live is strongest, the natural power is weakened. But when a man doth solace himself by his pleasure, the natural heat is spread abroad, and suffereth no vapour to ascend unto the brain, and so he sleepeth not, but is kept from sleep, by reason that the heat is dispersed.  
Question. Why do men willingly sleep after labour?  
Ans. Because that through continual moving, the heat is dispersed to the external parts of the body: the which after that the labour is past, gathereth together to the internal parts of digestion, there to digest. And from digestion vapours do rise from the heart to the brain, the which do stop the passages, by which the natural heat should be dispersed to the external parts: and then the external parts being cold and thick, by reason of the coldness of the brain, sleep is procured. And by this it appeareth, that such as eat much & drink much, do sleeps much and long, because great store of humours & vapours are bread in such, which cannot be digested and consumed of the natural heat.  
Question. Why are such as sleep much evil disposed, and haue an 〈◇〉 colour?  
Answer. Because that in sleep much moisture is gathered together, which cannot be consumed, which is expelled in waking: and so it doth covet to go out through the superficial parts of the body, and especially it coveteth to the face, & so is cause of a bad colourias it appeareth in such as are phlegmatic who desire more sleep then others.  
Question. Why doth it appear unto some in their sleep that they eat and drink sweet things?  
Answer. Because the fleume drawn up to the jaws, doth 〈◇〉 and drop to the throat, and this fleume is after a sort sweet, and therefore that seemeth so unto them.  
Question. Why do some dream in their sleep that they be in the water, and drowned, and some that they be in the water and not drowned: and this doth happen especially in such as are phlegmatic?  
Answer. The reason is, as Aristotle saith, because the phlegmatic substance doth run to the high parts of the body, and then they think that they are in the water and drowned, and when that substance draweth unto the internal parts, then they think they escape. Another reason may be, over much repletion and drunkenness: and therefore when a man is over much filled with meate, the fumes and vapours ascend and gather together, and therefore they think that they are drowned and strangled: but if they cannot ascend so high, then they seem to escape.  
Question. May any man procure a dream by an external cause?  
Answer. Aristotle holdeth that it may be done. If a man do speak softly at a mans ears, and awake him, then of this stirring of the spirits, there are thunderings and buzzings in the head, and so a dream of that. And so some men haue dreams by divine revelation, when it pleaseth God to sand any.  
Question. How many humors be there in mans body?  
Answer. four: whereof every one hath his proper place in mans body. The first is choler, which the physicians do call flaua bilis, and is placed in the liver. The second is melancholy, called atrae bilis, whose seat is in the spleen. The third is fleume, whose place is in the head. The fourth is blood, whose place is in the heart.  
Question. What conditions and qualities hath a man of a sanguine complexion?  
Answer. He is faire and beautiful, he hath his hair for the most part smooth, he is bold, he retaineth that which he hath conceived, he is shamefast, given to music, a lover of sciences, liberal, courteous, and desireth not reuenge.  
Question. What properties do follow a phlegmatic complexion?  
Answer. They are of a dull wit, their hair never curl, are seldom very thirsty, they are much given to sleep, they dream of things belonging to water, they are fearful, covetous, and given to heap up riches, and are weak in the act of venery.  
Question. What properties do follow the choleric man?  
Answer. He is furious and angry, quarrelsome, given to war, pale coloured, he is vnquier, drinketh much, sleepeth little, and desireth much the company of women.  
Question. What properties do follow the melancholy man?  
Answer. He is swarthie, brown of complexion, his veins hidden, he eateth little, and digesteth less: when he creameth, it is of dark confused things, he is sad, fearful, exceeding covetous, and incontinent, unless he bridle his affection.  
Question. What dreams do follow these complexions?  
Answer. Pleasant merry dreams do follow the sanguine complexion: fearful dreams the melancholy: the choleric dream of chiding, fighting, and fires and the phlegmatic of water. And this is the reason why a mans complexion is said to be known by his dreams.  
Question. What is the reason that if you cover an egg over with salt, and let him lie in it a few daies, all the meaete within him is consumed?  
Answer. The great dryness of the salt doth consume the substance of the egg: but in sand some say they may be kept long, as Mariners do practise.  
Question. Why is the melacholy complexion the worst of all complexions?  
Answer. Because it is the dregs of the blood, which is an enemy to mirth, and farthest off from the beginning of mans life, and bringeth old age and death, because it is dry and could.  
Question. Why are the phlegmatic for the most part dull of wit?  
Answer. Because that as the viuacitie of wit proceedeth of heat, so of could the contrary, which they are subject unto.  
Question. Whereof doth it proceed that some men die with extreme ioy, and some with extreme grief?  
Answer. over great ioy doth over much cool the internal parts of the body, and over much grief doth drown and suffocate the heat, the which failing a man dieth.  
Question. Why hath man so much hair on his head?  
Answer. The hair of the head doth proceed of the vapours which rise from the stomach, and ascend to the head, and also of the superfluities which are in the brain: and these two passing through the pores of the head, are converted into hair, by reason of the heat and dryness of the head. And because mans body is full of humours, and hath more brain then other creatures, and also more superstuitie in the brain, which the brain expelleth, it followeth that he hath more hair then other lining creatures.  
Question. How many ways is the brain purged, and other hidden parts in the head?  
Answer. The watery and gross humours are purged by the eyes, melancholy by the ears, choler by the nose, and fleume by the hair.  
Question. What is the reason that some blushy and change colour, when they hear that which they would not?  
Answer. shamefastness is a certain kind of anger and displeasure, and fear joined together, when a man is offended against himself, or against another: when wee see or hear some thing to bee discovered, which ourselves haue done naughtily, or would not haue known, the anger which wee conceive is greater then the fear, and therefore the blood running to and fro in the end remaineth in the highest part of the body, until the spirits be quiet and pacified, and the passions gone.  
Question. What is the reason that such as are very fat in their youth are in danger to die on the sudden?  
Answer. Such haue their veins very small and close, by reason of their fatness, that the air and breath can hardly haue free course in them, and thereupon the natural heat wanting some refreshing of the air, is put out, and as it were quenched.  
Question. Why do garlic and 〈◇〉 grow when they are gathered?  
Answer. It proceedeth of the great humidity which is in them.  
Question. Why do men feel the could sooner then women?  
Answer. Because that men, being more hot then women, haue their pores more open, & therfore the cold doth sooner enter into them, then into women.  
Question. Why are not old men so much subject unto the plague, as young men and children?  
Answer. They are cold, and therefore their pores are shut up, and not so open as in the youth, and therefore the infecting air doth not penetrate so soon as when they are open, as in youth, by reason of their heat.  
Question. What is the reason that lime is set on fire, and on a greater heat, by casting water on it?  
Answer. Lime is hot of nature, and therefore when water is cast on it, it fleeth from the cold, and by uniting his force, gathereth a greater heat and strength, and so is set on fire. And that is also the reason that a candle doth burn faster in the winter then in the summer: for then, by reason of the compassing could, the heat uniteth itself, and gathereth the closer to the 〈◇〉 or wax, and so doth consume it the faster.  
Question. Why do we 〈◇〉 water in a mans face which doth 〈◇〉?  
Answer. Because that through the coldness of the water the heat may 〈◇〉 to the heart, and so give strength.  
Question. Why are those waters best and most delicate, which 〈◇〉 〈◇〉 towards the sun rising?  
Answer. Because 〈◇〉 running towards the sun rising, they are soonest sttooken with the sun beams, and made pure and subtle, because the sun hath thorn long under him, and by that means taketh away their coldness, & other gross vapours, which they take of the ground they run by.  
Question. Why haue women such weak small voices?  
Answer. Because 〈◇〉 instruments and organs of speaking, by reason they are could, are small and narrow: and therefore receiving but little air, causeth the voice 〈◇〉 small and effeminate.  
Question. Whereof with it proceed that want of sleep doth weaken the body, and the brain?  
Answer. Much 〈◇〉 doth engender choler, the which being, 〈◇〉, doth dry up and lessen the humours 〈◇〉 〈◇〉 the brain, and the head, and other parts of the body.  
Question. Whereof doth it proceed that vinegar doth starch 〈◇〉?  
Answer It proceedeth of his cold virtue and all cold naturally 〈◇〉 binding, and vinegar being could, hath the like 〈◇〉.  
Question. Why is the seawater salter in summer then in winter?  
Answer. This doth proceed from the heat of the sun, seeing by experience, that a salt thing being heated becometh more bitter.  
Question. Why is snake contrary unto the eyes?  
Answer. Because that in the eyes there is a delicate and pure crystalline humer, & the eye is also could, and without any colour at all, and the smoke is gross and hot, and by that means doth pierce the 〈◇〉 of the eyes and hurt them. And if the eye had any colour in him, all things set before him would seenie to bee of the same colour. And because the eye is could, and the smoke hot, it doth cause the vapours which are contained in the eyes, to drop and distil, which is hurtful for the eyes.  
Question. Why do men live longer in hot regions then in could?  
Answer. Because they are more dry, and by that means the natural heat is better conserved in them, then in could countries, because the cold doth 〈◇〉 the heat.  
Question. Why it well water seldom or never good?  
Answer. All water which 〈◇〉 still in his spring, & is never heard with the sun beams, is 〈◇〉 heavy, and hath much 〈◇〉 matter in it, and therefore wanting the heat of the sun is 〈◇〉.  
Question. Why do we sleeps better, and more at our 〈◇〉 on the right side, than on the left?  
Answer. Because that when we lie on the left side, the lungs do lie vpon and cover the heart which is on that side under the pap. Now the heart being the fountain of life being thus occupied 〈◇〉 which the lungs, cannot exercise over much heated with the lungs lying on 〈◇〉, and therefore which the lungs of a pair of bellows 〈◇〉 and 〈◇〉: and lying on the right side, these inconveniences are avoyded.  
Question. Whereof doth it proceed, that the holding of the breath doth cause the yesking to go away?  
Answer. Because the holding of the breath doth heat the internal parts of the body, & this heat chaseth away the yexe, being nothing else but a could air within the body.  
Question. What is the reason that old men do sneese with difficulty?  
Answer. Because that through their coldness, their arteries are very narrow and close, and therfore the heat is not of force to expel the could: for I think that sneezing is like unto the combat in the air made by thunder, which is caused of heat and could  
Question. Why doth a drunken man thinks that all things do turn round about him?  
Answer. Because that the spirits which serve the sight, are mingled with vapours and fumes of the wine: and then the over much heat causeth the eyes to be in a continual moving, and the eye being round, causeth all things about him to seem to go round.  
Question. Whereof doth it proceed that the bread which is made with salt, is lighter then that which is made without it, considering that salt is very heavy of itself?  
Answer. Although bread bee heavy of itself, yet the salt drying it, doth make it light, by reason of the heat which it hath, which heat doth dry: & the more salt there is irrit, the better the bread is and the lighter, and the more wholesome for the body.  
Question. Why is not men 〈◇〉 bread good for the 〈◇〉?  
Answer. Because it is full of moistness, and thick and hot vapours, which do corrupt the blood: and hot bread is blacker then could, because heat is the mother of blackness, & because the vapours are not gone out of it.  
Question. Why doth lettuce cause a man to sleep?  
Answer. Because they do engender gross vapours.  
Question. Why doth the dregs of wine and oil go to the bottom, and those of honey swim 〈◇〉?  
Answer. Because the dregs of wine and oil are earthly, and no way purged before, and therefore being of the nature of earth, do go to the bottom. But honey is a liquour, which cometh from the stomach and belly of the Bee, and was there in some sort purified and made subtle, and by that means that which remaineth is light and hoc, and therefore goeth upward.  
Question. Why do cats eyes and dwarves eyes shine in the night, and not in the day?  
Answer. The eyes of these beasts are by nature more crystalline, then the eyes of other beasts, and therefore do shine as they do: but the brightness of the sun doth hinder them to bee seen in the day time.  
Question. What is the reason that some men, when they see others dance, do the like with their head, or feet, or by some other gesture of their body?  
Answer. The answer is, because that the sight having carried and represented unto the mind that action, and judging the same to be pleasant & delightful, and therefore desiring it, the imagination draweth the likeness of it in conceit, and so stirreth up the body to those gestures.  
Question. Why doth much sleep cause some to grow fat, and some lean?  
Answer. Those which are of a hot complexion, when they sleep, do consume and digest the superstuities of that which they haue eaten, and for that cause become fat. But such as are of a cold complexion, when they sleep are more could, and so digestlesse.  
Question. How or for what cause do wee suffer hunger better then thirst?  
Answer. When the stomach hath nothing to consume, it consumeth the fleume or humours, which it findeth most ready and most at hand, and therefore wee suffer hunger better then thirst, because the heat hath nothing to be refreshed withall.  
Qu. Why doth the hair fall after a great sickness?  
Answer. When the sickness is long, or an ague, the humors of the head are dried up, through over much heat, and therefore wanting nourishment, they fall.  
Question. Why doth the hair of the eye brows grow long in old men?  
Answer. Because that through their age, the bones of the eye-lids are thin, by reason of want of heat, and therefore the hair doth grow there, by reason of the rheums of the eyes. The like doth 〈◇〉 to such as imagine much, because that with their heure they draw many humours to the forepart of the head, 〈◇〉 the imagination is placed.  
Question. Whereof proceedeth gaping?  
Answer. Of gross vapours which occupy the vital spirit of the head and the 〈◇〉, and are could and make men ready to sleep.  
Question. What is the 〈◇〉 that some flowers do open the ?  
Answer. 〈◇〉 doth close and shut, as hath been said, and the 〈◇〉 of the 〈◇〉 doth open and enlarge. Some do compare the sun unto the soul in the both 〈◇〉 the soul giveth life, and when it departeth death followeth for the sun doth give life and & the could bringeth death, and with 〈◇〉, and decaying of all things.  
Question. Why doth 〈◇〉 men is grow old, and gray?  
Answer. Age is nothing else but a dryness and 〈◇〉 of 〈◇〉 in the body grief then causing heat, and heat dryness, age followeth immediately and grains.  
Question. Why are then such which are not gelded?  
Answer. Because they haue less heat, and by that means less force and strength.    

marcus ANTONIVS ZIMARAS SANCTIPETRINAS problems.  

I.  
WHy is it esteemed in the iudgment of the most wise, the hardest thing of all to know a mans self?  
Is it because nothing can bee known, if his form and perfection cannot be known To know the form and perfection of a mans self, as it seemeth unto the Philosopher, is a matter hard enough. And a man by the authority of Plato, either is nothing, or if he bee any thing, is nothing else but his soul. Or is this because it cannot be done but by a reflexed action? And to reflect and look unto himself, is a tokers that we are separated from the flesh. For he who would know himself, should be drawn from sensible affections, and 〈◇〉 hard this is, no man is ignorant. Or is it 〈◇〉 a man 〈◇〉 by understanding? But the understanding of a man cannot conceive himself, but after the understanding of another, and this is very hard.   

II.  
Why 〈◇〉 〈◇〉 esteemed the wisest of all Greece, by the 〈◇〉 of 〈◇〉, seeing that by the opinion of 〈◇〉, he 〈◇〉 〈◇〉 〈◇〉 and busied only about 〈◇〉, and nothing about nature.  
Whether is it because it is more expedient for the common commodity and use of man to live well, then to contemplate? or because as it seemeth to Plato, 〈◇〉 was usually 〈◇〉 of him every where, I know this one thing, that I know nothing.   

III.  
Why do men especially contend and strive in things of wit?  
Is it because they think, that other things which are called goods, are in the power of another? as the gifts of the body are natures, & external and worldly goods are subject unto the rule of fortune: where of it 〈◇〉 to pass, that every man can easily suffer himself to be overcome in such things, as things not happening through his fault or occasion. But they think wit to be in our own power. Or is it because they think that the goods of the mind do excel al other goods, & therfore do think it a thing most natural to contend for that which is most excellent? Or is it, because it is a common disease of all man, as it seemeth unto a certain wise man, that every man doth think himself more learned then he is, & therfore doth desire to perform that which he believeth, without study & labour.   

IIII.  
What is the cause that few men take pains in attaining of sciences, seeing that all men by nature do desire to know?  
Whether is it because that the gods haue put virtue to bee gotten with sweat and labour, as Hesiodus saith? or because the pleasures of the body do draw a mans mind from the searching out of the truth? It is requisite for him who desireth to live in mind, that he think and medicate on the death of the body, as the divine Plato doth think. Or is it because the nature of man is forced to serve many ways, as it pleaseth Aristotle: whereof it falleth out, that when things necessary do fail, the natural desire is not brought into action? for nature of herself is not sufficient to contemplate.   

V.  
Why do men say that philosophy is naked?  
Is it because truth is naked, and that there needeth no colour of words, when we handle a matter of truth? for it belongeth unto Sophisters to dispute of terms, when the sincere truth is sought. Or is it because they do not play the Philosophers well, which seek philosophy for gain and ambition, and not for herself? Or is it because he should be void from all worldly affections, who desireth to endeavour himself in the study of philosophy? for as Aristotle doth say, The soul is made wise by rest and cuietnes. And it were easy for Philosophers to become rich if they would, as it appeareth by the example of Thales.   

VI.  
Why do men desire to be had in memory after their death? and therefore some make pyramids, and statues, and images, and diuers other tokens and monuments and 〈◇〉 behind them?  
Is it because all things, as it seemeth unto Aristotle, do 〈◇〉 to 〈◇〉 of some perpetuity and divine 〈◇〉 〈◇〉 they can? And therfore if they can not 〈◇〉 in nature and being, yet they 〈◇〉 at the least to continue in opinion and conceit of men: or else hath custom brought it in so, to 〈◇〉 such as come after, to the end they may not degenerate from their parents?   

VII.  
1. What is the cause why mens desires grow without  
Is it because natural desires, as 〈◇〉 saith, haue an end, and such desires which proceed of a false opinion, haue no where, where to end?   

VIII.  
Why do 〈◇〉 〈◇〉 〈◇〉 and appoint some wise man to bee familiar with Princes? at Homer doth 〈◇〉 with 〈◇〉: Euripides 〈◇〉 with 〈◇〉. 〈◇〉 prometheus with jupiter: and Mars 〈◇〉 with AEneas?  
Is it because that by the law of nature, as Place doth say, wisdom and power should direct their actions to one end, and affect the same thing, love it, and seek it.   

IX.  
Why doth Homer, when he maketh mention of ambassadors, talk 〈◇〉 of the 〈◇〉 of a commander, in bare words?  
Is it because it is the duty of ambassadors to declare the 〈◇〉 will of the commander, and put his sentence in execution? and therefore it is certain that he should add nothing nor take away. Or else is it because the commandment of him who doth rule, that is, of a wise man, is set in good order, and is presumed to bee most perfect? And therefore there should be nothing changed, but his decrees and constitutions are to be judged absolute and perfect.   

X.  
Why doth Aristotle use exceeding brevity in most hard matters?  
Whether is it, because it is the custom of wise men to load their words with sentences 〈◇〉 or else to the end that he would bee obscure, to fear and keep offrude wits from the reading of his works, as it seemeth to the expositors? Or whether is it because that in a hard matter, many words in a matter of truth are suspected? because that truth doth consist in a few words. Or is it because that as it seemeth unto the wise man, in many words there is error often committed?   

XI.  
Why do famous men in any science; when they 〈◇〉 err in any matter, err more dangerously them those which are less famous?  
Is it because that such, trusting unto the skill of their own wit, are drawn far from their sences, and therefore must needs bee deceived? Auicen may serve for a proof of this, who for all his famed in philosophy, said, that a man might naturally be brought forth of the earth. And that fumous great Auerrois, who thought that a maid might conceive with child in a bath, without knowledge of man.  

out OF ARISTOTLE.  
WHy is man, who is 〈◇〉 with learning, the most 〈◇〉 of all living creatures?  
Whether is it because with his wit and conceit, he is much given to pleasures? and therefore he doth seek out greatly and weigh what felicity is, which no man can obtain but with injury.    

XII.  
Why do men desire rather to seem, then to be and not seem?  
Is it because only man is participate of honour? whereby it cometh to pass, that every man desireth to seem good, and yet naturally fleeth labour, and yet we get no virtues but by labour. Or is it because the property of a Sophister is rather to seem, then to bee, and not seem? But there are very few which truly attain unto virtue.   

XIII.  
Why do some in their youth beget girls, and in their middle age, or when they begin to grow old, beget boyes?  
Whether is it because the seed waxeth could in such as use the act of carnal copulation too oft? And therefore in their middle age, or when they grow old, not using it so much, their seed is hotter, which is the begetter of males.   

XIIII.  
Why haue children and boyes pleasure in the act of venery, considering that they do not cast forth any seed?  
It is as the Philosopher faith, because that there is a certain tickling & itching in the letting forth of the spirit, or breath, as it is in such as are of age, by the casting out of seed.   

XV.  
Why haue they lesser pleasure which use this act of copulation oft?  
Whether is it because that by often using carnal copulation, the spirit and seed doth decrease and wax could? and therefore the seed is not so itching nor so tickling, which is the cause of delight, as Philosophers affirm.   

XVI.  
Why doth immoder are carnal copulation more hurt, then immoder are letting of blood?  
Whether is it because the seed is fuller of spirit, and a nutrimen better disposed and prepared for the nature of the body then the blood? for as it seemeth unto Galen, the seed is the substantial cause of the parts of the body, and of it the body doth grow, increase, and is nourished. And as he who is a hungered, is hurt more by the taking away of bread then of flower, so the body is more weakened by the taking away of seed, then by the evacuation of blood.   

XVII.  
What is the reason that such as haue a very long yard, cannot beget children?  
Whether is it because the seed going a long distance, the spirit doth breath out? and therefore is could and unfit for generation.   

XVIII.  
Why do such as are corpulent cast forth little seed in the act of copulation, and are oft barren?  
Is it because in such, the seed passeth into the nourishment of the body? and for the same reason corpulent women haue but small store of flowers?   

XIX.  
Why are women apt to the act of venery in summer time; and men in the winter?  
Whether is it, as it seemeth unto the Philosopher, because at that time their stones hang downward, and are feebler then in the winter? seeing it is necessary for him who will use carnality, to draw them up. Or is it because hot natures do boylt and chase in summer and decay, and cold natures become lively? for a man is hot and dry, a woman cold and moist. And therefore in that season the strength of men doth decay, and the strength of women grow stronger and livelier, through the benefit of a contrary quality. And for the same cause, as Galen saith, some beasts of a could nature do almost die in dens and holes, through the excessive could of the air, and receive little nurture at all, which revive again when heat cometh.   

XX.  
Why is man the proudest of all living creatures?  
Whether is it by reason of his great & strange knowledge? for as the Philosopher saith, all sensible things consist in sense, intelligible in the understanding, what remaineth then which eacapeth his knowledge? Or is it because he seemeth to be the knot and fastening together of God and the world? for he is in the middle betwixt both. Or is it because he hath rule over all other creatures, and all things seem to bee brought unto his arbitrement? Or shall I answer, that the pride of men doth proceed of the want of knowing himself? for truly if he would remember that he is conceived like unto dung and urine, if he would mark how he is brought naked into the world, if he would weigh how he doth lead his life in misery & toil, if he would think deeply how he is bound to die, he would not be proud at all.   

XXI.  
Why doth man especially understand one thing, and do another?  
Is it because there is the same science of contrary things? or because the duty of the mind is to reach unto many things, and the appetite rendeth unto one thing only? And a man for the most part doth love by understanding and reason, and beasts are led with appetite, anger, and pleasure  

out OF ARISTOTLE.  
WHy is man the wisest of all living creatures?  
Whether is it because he hath a very little head, in respect of the proportion of his body, as it seemeth unto the Philosopher in his problems? Or is it because he is of a most perfect nature, and therefore the 〈◇〉 of virtues are more excellent in him? Or whether is it because the blood of man is most subtle, and pure, and clean? The blood is the nurture, and that the last nurture, and therefore there is great difference whether it be could or hot, thin or thick, doubled or clear. Or is it by reason that through his own 〈◇〉, he hath a most perfect sense of feeling, as experience doth show in men? for because they haue soft flesh, they are endowed with a sharp and quick wit: and they whose flesh and skin is thicker and grosser, are dull and slow. And therefore the temperature of a man seemeth most fit and apt for prudence and wisdom. And that by reason, because that in a soft body and tender, the first and motherly spirit of the soul is easilier infused, and doth more willingly and speedily discourse: and contrariwise, the hardness and thickness doth stop, and therefore is a hindrance that the pure and clear blood be not carried from place to place: for unto every man is given a certain portion of spirit.    

XXII.  
Why is a womans wit unapt in good things, and most prompt in naughty things? as Euripides saith in Medea?  
Whether is it because of a privation, which seemeth to bee coupled and joined with her nature? for as it doth appear unto a Philosopher, a woman is a man hurt: and the condition of a privation is, always to go about hurt and intend mischief.   

XXIII.  
Why do men say, that a womans first counsel should be chosen?  
Is it because as we see in things which want reason, their actions and motions are guided and directed to their proper ends by a superior power? for I think that to be most true which is said, that there was a providence which did cast into an unhonest man the desire of honestic; and in a poor man the desire of wealth, as far as is sufficient. So the understanding of a woman, although they understand not the reason of good and evil, is sometime directed by an infallible truth to take such things 〈◇〉: the counsels which they go about, through their own searching, are to be left of, as weak, and subject unto many errors.   

XXIIII.  
Why do women desire rather to go trim, and deck themselves then men?  
Is it because the nature of women is unperfect? and thereupon they endeavour to supply the want of nature with the benefit of arte? for by nature that which is evil favoured and unseemly, doth covet and desire that which is faire and honest-or is it because 〈◇〉 wanting, the beauty of the mind they are forced to study how to trim and deck their bodies.   

XXV.  
What is the cause that a tall man is seld me wise.  
Is it because the largeness of his body doth preceede of excess of heat, and abundance of humidity? But wise men do think, that the perfection, accomplishment and goodness of our operations is perfected by dryness, which doth always go on and increase, until it bring us unto our end. For the constitution of the body, from his fast beginning did spring from the last humidity, but the vehemency and excess of heat doth overthrow the iudgement and quietness of the mind.   

XXVI.  
Why is a multitude of princes or rulers nought, as Homer saith?  
Is it because that if the government should be turned into tyranny, it is better to be under the yoke of one, thē of many? Or because a multitude of rulers do seldom look to the good of the Common-wealth? where of it proceedeth, that if one do disagree, great hurt is like to hang over the commonalty. It is easier for one man to be well given then many. In the government of many there wanteth not strife, debate, and envy. And therefore seeing that experience doth teach, that a kingdom will not receive two, it is most truly said of Aristotle, that a multitude of rulers is nought, and therefore let there be but one prince.   

XXVII.  
Why haue other beasts their hearts in the midst of their breast, and man declining somewhat towards the left side?  
Is it because it should moderate the could of that side? for as Aristotle doth say, man onely hath the left side could. Or is it as the physicians do say, because it should give place unto the liver, which is placed in the right side.   

XXVIII.  
Why doth a woman love that man exceeding well, who had her maiden head?  
Is it because that as the matter doth covet a form or perfection, so doth a woman the male? or is it by reason of shamefastness? for as that divine Plato saith, shamefastness doth follow love. It is reason that she love and esteem of him who loosed the bonds of her credite and shane. Or is it because the beginning of great pleasure, doth bring a great alteration in the whole, because the powers of the mind are greatly delighted, and stick and rest immoueably in the same? And therfore Hesiodus giveth counsel to mary a maid.   

XXIX.  
Why are the nights in the full moon somewhat warm, seeing that according unto the Mathematicians, the moon is could by nature?  
Whether is it, because the opinion of the peripatetics is to be preferred, which say, that every light doth heat in that respect that it is reflected?   

XXX.  
Why are the nights in the autumn colder, then in the spring?  
Is it because the air is then very thin, and bodies which are rarefied are very apt to receive heat or 〈◇〉 it is easily seen in the water 〈◇〉 water heated doth sooner freeze then cold water, because it is rarefied with the heat.   

XXXI.  
Why are our bodies sooner hurt with cold in the autumn, then in the spring?  
Is it because the bodies which are accustomend unto could, do in the spring time come to heat? and therefore the moving or mutation is natural and not suddene but in autumn they hasten from heat unto could, not being accustomend, and without any mean. And nature doth not endure sudden changes, as Galen saith.   

XXII.  
Why are men full of hair prove and apt unto the lust of the flesh?  
Whether is it because that in them, there is presumed to be great store of excrements, and of seed, as it seemeth unto the Philosopher?   

XXXIII.  
What is the reason that men which haue a small head, are naturally angry and testy?  
Is it not because that when the head is little, & the brain by a consequence, the heat of the heart cannot be moderated with the could of the brain as it ought to be? And anger doth proceed of the boiling of the blood about the heart, through the desire of some thing which doth grieve and make the heart sorry.   

XXXIIII.  
Why doth a man hold fast together and close his fundament, after he hath made water?  
Whether is it because the air doth run presently to fill that which is void? and therefore the parts of the body are altered immediately with the coldness of the air, and do quake and tremble.   

XXXV.  
Why haue some men dyed through grief and sadness, and some through ioy, and none for anger?  
Is it because joy doth cool the very inward guts? grief and sorrow doth suffocate and kill the inward parts, and cool the outward? anger doth heat both: whilst heat doth remain, the life & nature remaineth, because the soul is said to be life in natural heat.   

XXXVI.  
Why doth the voice change in man and woman when they begin to haue seed?  
Is it because the heart is the beginning of the veins and of the blood, as Aristotle saith against the physicians? and thereupon it riseth, that because the change of the excrement of seed is made in the highest part of the body, the voice as being above doth make it manifest. And thereupon it is that the voices of both man & woman do change when they begin to haue seed.   

XXXVII.  
What is the reason that when a pot full of boiling liquor is seething over, yet the bottom is could?  
Is it because the hot vapours ascend upward? and therefore when the uppermost water is hot, the bottom in mean space is cold, by reason of the coldness of the water 〈◇〉 next unto it.   

XXXVIII.  
Why do wee find the grain which we find in ants holes & gathered in the summer time, gnawne on one end?  
It is because they are directed of nature, to gnaw & consume that end where the virtue of seeding is, for fear it 〈◇〉 again: truly, their labours sprouting and growing, they should be deprived of their nurture belonging necessary unto themselves.   

XXXIX.  
Why do the mothers love their children more 〈◇〉 then the fathers?  
Is it because they take greater pains with thē 〈◇〉 or because of the greater certainty which they haue of themselves 〈◇〉 Aristotle saith.   

XL.  
Why is not the father as well-beloved of the son, as the son is of the father?  
Is it as wise men say, because love doth nor go backward, but always forward? because that love doth by nature serve such as love, to continue the kind: where of it cometh to pass, that our natural desire neglecting things past; doth look to things to come. Or is it, as the Philosopher doth say, because the father hath somewhat of his in the son, the son nothing of his in the father?   

XLI.  
Why do the children for the most part, resemble rather the mother then the father, seeing that( as Aristotle doth say) the matter doth not concur actively to the begetting of the child?  
Whether is it because al similitudes and likeness in mankind and nature, are virtually contained in the seed of the father? whereby it is that for the most part the son is like neither, but the grandfather or great grandfather, and sometime like none of all the family. Or is it because this doth proceed of a strong imagination? for such are wont wonderfully to love their wives. For as Autcen doth affirm, the body is sometime changed by affections, which are called affect us animales: for they do print deep impressions in natural things, as it doth happen that the child doth represent him, whose portraiture & image was forconceaued in the act of carnal copulation of the woman and of the man. But some of the vulgar sort, who know not the causes of things, are not contented with this doctrine: but the wise agree and consent unto it. And therefore it cometh also to pass, that the blood runeth and goeth to the external parts in him, who casteth conceits in his mind of read things. And so some mens teeth are on edge, when they see another eat sour things: and when we behold another diseased and grieved in any part, the same part in us doth languish and grieve. And often also the constitution of our body is changed through excessive fear.   

XLII.  
Why are 〈◇〉 more nimble, as the proverb is, when they are young, then in any other time?  
Whether is it because that their nature and constitution being melancholy from the beginning, it is requisite there should be a temperature, with the recompense of contrary qualities. For melancholy by nature is could and dry: but when they are young they are hot and moist. This wee also see in melancholy children, the which in their childhood are of great wit, and before it be looked for, are of great wisdom so far forth, that you may hope and promise any thing of them in time to come: whose wits nevertheless in progress of time do decay and fade. Be therefore( saith the greek) nought, to the end that thou mayst live for the nature of such is most short.   

XLIII.  
Why be there no 〈◇〉 in Pontes and 〈◇〉?  
Is it because their nature is most impatient of could, as the Philosopher doth say?   

XLIIII.  
Why are 〈◇〉 men and women most covetous?  
Is it because the habit of virtue is bread of many actions? and therefore seeing that priests do want wife and children, they are forced no ways to spend their goods, and yet are accustomend as take and receive, and so become covetous. For as the Philosopher doth say: Such as every mans actions are, such doth he become. The nature of women, as wee haue often said, is unperfect, and therefore they think it impossible, fully to satisfy themselves. And therefore they gather together, and keep, that by that means they may help their need, and by industry and arte they covet to get, that which nature doth not give them. And for the same reason, I suppose old men give themselves to covetousness: for wanting & being destitute of helps by age & nature, they gape after the goods of fortune, that with them they may resist and oppose themselves against all wants.   

XLV.  
Why do wounds grieve less in war, then out of war?  
Is it because the powers of the soul bend another way? for as the Philosopher doth say, if our mind be strongly fixed vpon other matters, we do not see those things which are before our eyes. Or whether is it by reason of anger, the which as wise men do say, doth heat the internal & external parts? And as Aristotle doth affirm, with heat the soul doth work all things. And therefore it happeneth, that the angry man doth grow cold but slowly after his wound, and therefore also he doth less grieve and late.   

XLVI.  
Why do we wonder at the eclipse of the sun and the moon, and not at all at the generation of plants and beasts by seed?  
Whether is it because our admiration ceaseth in things which are usual, & our mind neglecteth to search out the truth in such things? But that which happeneth seldom, doth stir us up to wonder, and induceth the understanding to search out the causes of it.   

XLVII.  
Why doth the headache, and 〈◇〉 of the memory, and an evil disposition of the imagination follow the long detaining of the seed?  
Whether is it because it doth hinder and make heavy the brain by excess of seed? or else because the seed long kept, getteth some venomous quality, and therefore the furne and vapour of it doth hurt the head?   

XLVIII.  
Why do Priests and monks fear and abhor death more then any men?  
Is it because they are by nature could & melancholy ' or because they perceive themselves to perish utterly? for when they are out of this world, they neither continue in their own nature, nor in 〈◇〉.   

XLIX.  
Why if trees fall their leaves, & beasts their hair and feathers they receive them again? and if a man become bald, his hair cometh no more?  
Whether is it because the times of the year do bring that change of bodies so, that in the first change there followeth an interchangable course one after another? and beasts receive again their feathers and hair, & trees their leaves: but bald nes cometh unto man through age, but nature giveth no coming again to age.   

L.  
Why doth a summer end all diseases?  
If force and nature bee strong, it shall find an air most fit for resolution, and digestion, & expulsion of superfluities if weak and overthrown the heat doth overthrow it 〈◇〉 it doth loose weak bodies, and therefore there cometh nothing unto the sick body but death.   

LI.  
Why, is a man do put his hands into the water in the summer, he is colder when the water is moved, then when it standeth stall?  
Whether is it because the parts of the water which touch his hands, he hot by the heat of his hands? for every agent which doth communicate with the patient, in the thing whereon it worketh, in doing doth suffer again, and the water being moved, it is necessary that the parts of it which are rarefied be scattered abroad, and others more could succeed them.   

LII.  
Why do some which haue an evil complexion and constitution of body live longer, then some others which are of a sanguine and better nature?  
Whether is it through his bad government and order? or because there was some hidden cause in those dispositions: for as Auerrois saith, the number of the elements is infinite in the works of nature, the which none besides the author of nature doth understand.   

LIII.  
What is the cause, as the physicians do say, that the suffocation of the matrix, which happeneth unto women through strife and contention, is more dangerous, then the detaining of their flowers?  
Whether is it, because that how much the more an excrement is perfect, as long as it doth continue in his natural disposition, by so much the more it is worse, when it is removed from that, and drawn to a contrary quality? As it is seen in vinegar, the which is sharpest which is made of best wine. And so it happeneth, that the more men love the one the other, the more they hate, when they fall at variance and discord.   

liv.  
Why doth the land which standeth still, seem to move unto such as saith in the sea?  
Is it because the instrument of the sense of seeing is accidentally moved, when the ship is moved? whereby the 〈◇〉 and similitudes of things perceived are received with the moving.   

LV.  
Why do we love 〈◇〉 sight above other sences?  
Whether is it, as Aristotle doth say, because it doth show us the diffrences of things? or because his knowledge is more drawn from material substance? or is it because the divine force of love is placed in that sense, as Plato saith.   

LVI.  
Why do we not judge a staff to be broken in the water, seeing it doth 〈◇〉 appear in the sense of the sight?  
Whether is it, because we perceive by the sense of feeling and touching, that the sight doth err? or is it because wee do not judge with the same power, as we do imagine with. And an argument of this is, because the sun doth seem to be but a foot round And by a trick and moving of the fingers, one thing doth seem two, and yer we do nor yield that they be two.   

LVII.  
Why do we put our hand over our eyes when we will see anything a farre off?  
Is it because the sight should not bee dispersed? and so Aristotle doth say, that those which haue their eyes standing out, cannot see far: and contrary, such as haue them hollow in their head, can see far, because the moving of the sight is not scattered.   

LVIII.  
Why can some see the object before their eyes far off, better then if it be nearer their eyes?  
Is it because things which may be seen cannot be seen, but by the mean of the bright air? and weak eyes do want more plenty of light, then strong eyes. But the object being put far off from the sense of the sight, in the distáce from the thing seen doth require a greater light, then good eyes need: and the further the object is, the more light there is in the distance betwixt the object and the sight. Or else because the motion which proceedeth from an object far distant unto a weak sense, is weak, which the sense cannot endure? And the motion which is hard by is strong, which also a weak eye cannot suffer: which is easily seen in old men, the which by reason of their weakness do see a far off, and can read small letters in the light of the sun, the which notwithstanding, cannot hard by them read, nor see at the light of a candle, or the moon.   

LIX.  
Why can some see things hard by them, and can not see things further off?  
Is it not through the weakness of their sight? for in such the power of seeing is very weak, and not united together, and therefore they had need of a strong moving as it is also in such as haue their eyes stanging 〈◇〉 which cannot see far.   

LX.  
Why do such as 〈◇〉 shoot aright, wink with one eye?  
Is it because the power of the sight is then more and better 〈◇〉, and therefore is better able to perform his actions?   

LXI.  
Why bee such as haue been long in the dark, if on a sudden they come into a great light, half blind?  
Whether is it because nature cannot endure those sudden 〈◇〉 because the spirit of their sight 〈◇〉 and weak, and therefore are glad of their 〈◇〉 〈◇〉 is dissolved when they come into the light? Or else is it, because of the desire of the light, which they wanted a long time, they do behold the light too earnestly? And so their sight is weakened, as it happeneth in such as haue a long time 〈◇〉 〈◇〉, and therefore eating greedily, do take more then they can digest, and so by that means 〈◇〉.   

LXII.  
Why do such as see weakly, for the most part, writ small letters? 〈◇〉 marvell that such as are purblind, or haue a weak sight, should do that which doth belong unto such as haue a good sight?  
Is it because that things hard by do seem great, and such are wont to writ with their eye hard by their paper? Or is it because they do writ almost winking? For if they should writ with the eyes wide open, their sight being dispersed and scattered abroad, it would wax dim. And therfore winking they see more quicker: and therefore seeing that through their winking, their passage of seeing is narrow, they must of necessity make a small letter.   

LXIII.  
What is the reason that if a man will see far in the night, he shall do it better if he bow his head near unto the ground, then if he stand upright?  
Is it because the obscure vapours which made the air dark, are thicker above in the air, then they are near unto the earth, and thereupon do more hinder the sight far off in the air, then near unto the ground? or is it because the light of the stars being dispersed through the air, causeth a reflection near unto the earth, although weakly, and so by that means doth some what the more make light vpon the overmost part of the earth?   

LXIIII.  
What is the cause, that if a man hath committed any evil fact, he cannot dissemble it in countenance, and in his eyes? and therefore the Poet doth say; O how hard it is not to bewray a fault with thy countenance.  
Is it because the eye is the messenger of the heart, as a glass of the mind wherein all things do shine? or is it because it is the weakest part of the body, and the fullest of passages: and therefore all alteration which beginneth in the heart, ( which as the 〈◇〉 do say, is the beginning of all feeling and cogitation) goeth directly unto the eyes.   

LXV.  
Why cannot such as gape, or put forth, or 〈◇〉 air, heat well?  
Whether is it because the end of the instrument of hearing, is 〈◇〉 at some spiritual part? where by it cometh by pass, that it is shaken also and moved, together with that spiritual or aerious 〈◇〉, as 〈◇〉 doth move that air: for it is moved when it doth move. Or is it because much breath or air doth outwardly enter in at the ears, whilst 〈◇〉, and therefore moving and sense cannot be perceived for it doth thrust at the ear. The 〈◇〉 the air, or some 〈◇〉 of the air and the 〈◇〉 when the air 〈◇〉 the ear is weakened, and the air outwardly doth enter in, of 〈◇〉 one doth 〈◇〉 〈◇〉 other: and that which is within doth 〈◇〉 out and expel that 〈◇〉 〈◇〉 come in.   

LXVI.  
Why can not 〈◇〉 bee the cause of and 〈◇〉?  
Is it because the 〈◇〉 must be before 〈◇〉 〈◇〉 moved, and the thing 〈◇〉 gendered, and 〈◇〉 is impossible to bee 〈◇〉 himself.   

XVII.  
Why are women bodies loser and softer then mens bodies, and 〈◇〉 〈◇〉 why do they want hair?  
Is it by reason of their monthly 〈◇〉 〈◇〉 with them the 〈◇〉 〈◇〉 go away, whereof hair should grow, and whereof the flesh should be filled, and therefore they are lesser, and therefore also their veins are more hidden, then mens veins.   

LXVIII.  
What is the reason that when we think vpon any horrible thing, we are stricken into a fear?  
Is it because, the conceit, thinking and understanding of things, haue force and virtue? for as Plato doth say, the reasons of things, haue some affinity with the things themselves. For the image and representation of could and heat, is such as the nature of the things are, as the Philosopher hath said. Or is it because that when wee comprehend any dreadful matter, the blood runneth to the internal parts, and thereof the external parts are could, and shaken with fear.   

LXIX.  
Why cannot a company or multitude of women be lead under a captain without tumult?  
Is it because they are inconstant by nature? And for the same reason the Philosopher would appoint no shepherd over goates, because they are instable and unconstant by nature. Or is it because a woman is more prating, worse tongued, & more backbiting? also complaining, despairing, and less wise, and more lying then a man.   

LXX.  
Why doth a radish roote help digestion, and yet himself remaineth undigested?  
Whether is it because his substance doth consist of diuers parts? for there is some thin parts in him which is fit to digest meats, the which being dissolved, there doth remain some thick & close substance 〈◇〉, which the heat cannot digest.   

LXXI.  
Why do 〈◇〉 wood, clean it easier in length, then 〈◇〉?  
Whether 〈◇〉 because that in wood there is some grain if it be cut at length, as it is to follow the hair in cloath, which go on in length: whereby in the very 〈◇〉, one part draweth another fast by it.   

LXXII.  
What is the reason of you strike a spear on the end, the sound cometh sooner to one which standeth at the other end, then 〈◇〉 one who standeth nearer to him which striketh?  
Whether is it because that as it hath been said, there is a 〈◇〉 long grain in wood 〈◇〉 forward 〈◇〉 with air, but 〈◇〉 or on side there is none. And therefore a beam or a spear strooken on 〈◇〉 end, the air which is hidden receiveth a sound in the foresaid grain, which serveth for 〈◇〉 the air. And therefore seeing the sound cannot go easily out, it is carried unto the ear of him who is opposite unto him, and those passages do not go from side to side, & therfore the sound cannot be so distinctly hard.   

LXXIII.  
Why be there not famous men in every 〈◇〉 in our age?  
Is it because the nature of man decayeth in our age? and as 〈◇〉 saith, succession being corrupted, the 〈◇〉 of our age is worse by birth? Or is it because 〈◇〉 are not esteemed of 〈◇〉 for take away 〈◇〉 and due unto virtue, and no man will embrace it. Or is it so ordained by nature, that men do always complain of the present time?   

LXXIIII.  
Why are flatterers in great credite with Princes?  
Is it, as plutarch saith by the authority of Plato, because they love themselves? Too much immoderate love of themselves, causeth them to admit flatterers, and to give them credit. Or whether is it, as I think, because they want the light of reason? For among birds, some through the corruption of their nature, delight in stinking meats, and whom the day doth blind, and the night doth lighten.   

LXXV.  
Why haue Philosophers for the most part in these daies evil conditions?  
Is it because they are not esteemed of Princes? or is it because that for philosophy itself they are accused of crimes, and think therefore they receive such rewards, and therfore they are compelled to forsake virtue and flee to 'vice? Or else deceived through error, they think they haue challenged all the garments of philosophy, when they haue snatched unto themselves some of her rags. And therefore they are by us rather called Sophisters then Philosophers: for certainly a Philosopher should bee of a stout courage in all respects, and in all fortune for they reason badly that therfore they should give themselves unto philosophy, because they would be honoured of Princes. And their desire is not ruled by nature, but by error, and are thrust forward with the stream of false 〈◇〉.   

LXXVI.  
Why do such as 〈◇〉 〈◇〉 wax pale in the beginning, and afterward read?  
Is it through the desire of reuenge for that which grieveth, that the heat and blood are called unto the heart, and therefore of necessity the external parts are pale? when they haue determined to put that in execution which they desire, the heat and blood do run unto the outward parts, and then they are greatly to be feared and to be taken heed of.   

LXXVII.  
Why do Serpents want a yard and stones?  
Is it because they want thighs, and therfore do want a yard, and they want stones, because of the length of their body.   

LXXVIII.  
Why can Serpents turn their heads backward and the rest of their body stand still?  
Whether is it because that like unto those beasts which are called Insecta, they are made of a winding composition, and haue their joints flexible and made of 〈◇〉 And this is the reason in Serpents, and also because they may avoyde those things which hurt them: for having no feet, and being long of body, they cannot easily turn thē, whilst they bow against those things which are behind them. 〈◇〉 〈◇〉 to no purpose to lift up their head, if they could not exercise anger.   

LXXIX.  
Why is the 〈◇〉 changed into diuers colours?  
Whether is it, as it seemeth unto the Philosopher, because that he is the slenderest of all footed beasts engendered of eggs; and is stark for want of blood? The cause is to be referred unto the quality of the mind: through over much coldness he is of so many colours: for it is the property of fear to bind fast, through want of blood and heat.   

LXXX.  
Why are the thighs and calf of the legs of men fleshy seeing the thighs of other beasts are not so?  
Is it because man only goeth upright, and therfore haue them so to sustain the vpper parts: and therefore nature hath given the lower parts corpulencie, and hath taken it away from the vpper: and therefore she hath made the buttocks, the thighs, and calf of the legs fleshy.   

LXXXI.  
Why do very fat beasts wax old quickly, and soon die?  
Is it because they haue but a little blood, seeing that much of it is drunken up with the fat? And those which haue but small store of blood are aptest to die: for death is a want of blood.   

LXXXII.  
Why doth man onely go upright?  
Is it because he is most hot of nature? or is it because his substance is divine? The part of divine things is to understand and bee wise: which could not easily bee, if a man had a great massiue body: for heaviness doth make the understanding and the sense slow.   

LXXXIII.  
Why is the flesh nearest the bone sweetest?  
Whether is it because it receiveth temperature through the equality of the contrary? for the nature of flesh is hot and moist, and the nature of the bone is could and dry. And therefore of contrary extremes there must needs be a mean.   

LXXXIIII.  
Why is it forbidden to talk whilst we eat?  
Whether is it because, that before the wizard, by the which we eat and drink, the artery is put, by the which air & breath goeth unto the lungs, and this artery is molested with meate or drink entering into it. Yet nature hath provided for this a little flap, which doth cover the artery, the which is opened when wee speak. And therefore meate can easily get into it, where of followeth choking, and coughs. Or whether is it because speaking doth hinder the chewing of the meate, and therefore the meate is not well digested?   

LXXXV.  
Why doth wine mingled with water, after a sort make a man soonest drunk?  
Whether is it because the water doth cause the wine to run hither and thither, and penetrate the more. And that is the reason that Must, as Auicen doth say, doth sooner make a man drunk then wine, because that the water mixed with it, doth make it penetrate.   

LXXXVI.  
Why are Noble men, and such as are placed in high dignities, troubled with the gout?  
Is it because they cram in diuers sorts of meats even to the fill And the physicians do affirm that there is nothing worse then at one time to take diuers sorts of meats, and then be a long time in eating and drinking of them: for the first is half digested before the other come: and therfore such as remain not long undigested, breed raw and naughty humours, which run unto the joints. Or whether is it by reason of over much pure wine, and too much idleness, and exercises done out of due season? Or is it through the over much use of lechery, which wasteth and killeth digestion? These things are greatly to bee feared, as Plotinus saith, least we become stocks or brute beasts: for like unto brute beasts they are given to gluttony and the belly.   

LXXXVII.  
Why are they taken with sudden death, which are laden with over much fat, and especially when they be young?  
Whether is it because their veins be straite, & therefore are stopped with the fat, that the spirits cannot haue free course? whereupon the heat which is bread within them doth kill them, because they cannot receive the cooling of the air. And therefore as the physicians do say, they should greatly fear least their veins break, or their natural heat be suffocated.   

LXXXVIII.  
Why can such be hardly let blood which are very fat, and that with danger?  
Whether is it because they haue very slender veins, and they hidden? or else because all fat is without blood, as it seemeth unto the Philosopher.   

LXXXIX.  
Why, as Aristotle doth affirm, are the sensible powers in the heart, and yet if the hinder part of the brain bee hurt, the memory payeth for it: if the forepart, the imagination: if the middle, the cogitatiue power?  
Whether is it because the brain is appoynted by nature, to cool the heat of the heart? whereof it is, that in diuers of his parts he serveth the powers and instruments in the heart: for every action of the soul doth not proceed from one measure of heace.   

XC.  
Why doth it happen out for the most part, that children which are not lawfully born, are wittier and subtiler, and liker unto the parents, then others?  
Whether is it, because the powers of the mind of the parents are very vehemently bent in the act of carnal copulation? such do love exceedingly, and therefore seeing that their affections bee not distracted, the child by nature shall not varie from them. And that is most true, when they go together with tranquilitie of mind: for if it bee with fear or grief, the children be unlike.   

XCI.  
What is the reason, seeing that death is by nature, yet it is more terrible unto man, then unto all other living creatures?  
Whether is it because the nature of man, as the Philosopher saith, hath purchased the mean, not only of living, but also of living well? for mankind onely, is partaker of supernatural things, other beasts haue regard unto that only which they see, wherein, as Plinie doth say, the goodness of nature doth suffice, which is to be preferred before all other things: and therefore they think not of glory, wealth, ambition, nor of death. Wherefore seeing that a man is deprived of a more noble life when he dieth, death is unto him above all other most grievous. Or is it because other beasts regard only things present, & man onely forseeth things to come.   

XCII.  
Why if death come by nature, is it judged the last of all terrible things?  
Whether is it, as it seemeth unto the Philosopher, because it is the last, & that nothing else doth seem good or bad unto mortal men? Or is it because we inveigh against nature, who is the beginning of necessity, & not the nature of the form, or of the end, from which that which is good is derived, which all things do desire? Or peradventure doth death seem the most terriblest of all things, because they meant so to live, that they thought to be immortal? or doth it strike a fear onely into them which lived a naughty life? And unto such as lived a virtuous life, death is not grievous, as the Poet saith. Death is the end of a prison obscure. Or be they grieved because they are seized on with a violent & untimely death? for such as die when they come unto old age, do for the most part die without fear and grief. For truly nature is, as a candle ready to be put out. And as Plato doth say: of all sorts of death, that which by nature doth come is most light, which happeneth rather with pleasure then dolour.   

XCIII.  
Why, seeing that man is the end of nature, is he of so short a life, in respect of other living things, as Poets do complain, by the example of the crow?  
Whether is it because that those our makers, consulting of our kind, the perfection of frail things, is not measured at all by continuance of time? as the Philosopher saith: It is far better to be very joyful a short space, thē a long time meanly or lightly glad. Or whether is it because that nature of things possible, doth always make that which is best? And it could not be that the constitution of mans body, could be convenient and fit for long continuance and the operations of the soul. For by the authority of the wise, there is required another temperature first for life, and another for the works of life. Whether should they make us of a long life and the worse, or of a shorter and the better? It seemed good unto them, saith Plato, to prefer a short life and a good, before a long life and a bad.   

XCIIII.  
Why did nature bring forth man naked, and without defence?  
Is it because nature doth make nothing without reason or in vain? seeing that a man is most wise, he can use many instruments. The hand is not one instrument but many. And therefore they think amiss, as the Philosopher affirmeth, which say that a man is the noblest of all creatures, and yet in worse case then all, because he is naked and weaponles: yet other beasts keep their common help, and cannot change it by any means, but man can change his weapons at his pleasure: for the hand is a hoof, and horn, and spear, and sword, and every other kind of weapon. Seeing then that a man is endued with understanding, and hath a hand given him by nature, he cannot complain of his nakedness and condition. Whether was the excellency of the substance of which mankind was made, fit and convenient for horns, and such like?   

XCV.  
Why is wine put into a vessel of water mingled with saltpetre, very could?  
Because saltpetre is presently actu could, though it haue power to bee hot, and the water mingled with it is colder then the wine. Now a thing which is more cold, doth make a thing less cold, more could thē it was: & therfore the wine put into such a vessel is cooled the better. I haue sometime answered, that it proceedeth of the Antiperistasis, that is, by a repulsion whereby heat or cold is made strong, and every contrary by his contrary: but saltpetre is not hot actu, but in posentia. And therefore having power only to be hot, and is not hot indeed, it cannot work by that contrariety: for it is actu could, as the feeling can judge.   

XCVI.  
Why hath philosophy seemed a wonderful and a divine thing unto some?  
Whether is it, because that as a medicine is the perfection of the body, so philosophy is the perfection of the soul, as Themistius saith? Or is it because the study of philosophy doth increase and further us in our duty towards God, & make our zeal more fervent? for those things being perfectly known which God hath done, he turneth all mens hearts and minds to praise and admire him. This admiration, charity, faith, and hope doth follow. Or whether is it because it doth breed great pleasures and delights, through the certainty of it and sincerenes? or because it doth make us like unto God?   

XCVII.  
Why do 〈◇〉 hate learned men?  
Is it by reason of the vnlikenes in manners? for so it hath always been that wisdom hath been injured by evil manners. Or do they fear least they should breed sedition and tumults in their cities with their doctrine and authority? or because they do tax and reprehend their conditions? for as Plato doth say, Poets haue great force and skill, either to praise or dispraise, and every man who hath a care of his famed, should take heed how he offend a Poet.    

ALEXANDER APHRODISEVS problems.  

I.  
WHy did Homer call men Poliocrotaphus, of the hoarenes of the temples?  
Because that for the most part there gray hairs begin, because the forepart of the head hath more moisture & fleume in it, then the hinder part.   

II.  
Why is onely the forepart of the head bald?  
Because it is loose and soft. And therfore seeing that the hair doth want nourishment, by reason of natural dryness, it doth easily fall in those 〈◇〉 doth not stick as it doth behind, where the head is drier and thicker.   

III.  
baldness proceedeth of dryness: and therefore such as haue curled hair bee soonest bald, by reason of the dryness of their head: and are gray haired very late, by reason of the dryness which consumeth the superfluities of fleume. They are watchful above others, because sleep cometh of humidity. Children do show this because they are both moist and sleepy and full of excrements. Such as haue softer hair, as such bee which haue a moist head, are of a contrary disposition: for they are very seldom or never bald. And sometime baldness happeneth by some defect of the kind, or stock, as the gout, and some other diseases. Such are sooner bald, and are sleepy, and haue much superfluity. The hoare hairs be whitest, because they follow the colour of fleume, from whence they proceed. They be sometimes almost yellowish, when the fleume is mingled with burnt choler.   

IIII.  
Why are old men full of excrements, & watchful?  
They are full of excrements, because they are cold and weak by nature, and therefore digest badly, and so gather many excrements by the pores and open passages of the body. And seeing they be dry, they are also waking and watchful, and also because their bodies bee hard and stiff. And children notwithstanding the interlacing of the pores, and soundness of their bodies, are moist.   

V.  
Why haue children which are moist by nature, & full of excrements, no hoare hairs?  
Because they are moist and hot, and fleume is moist and could, and haue the forepart of the head as it were fleshy & thin, whereby superfluities are voided: and that with age doth grow hard, & bonie, and thick: and therefore nature doth afterward give it seams, by which superfluous vapours should breath out and evaporate.   

VI.  
Why do women and gelded men quickly grow hoare and gray?  
Women because they are could by nature, and haue small exercise, do gather many superfluities, and especially then when their flowers cease. And gelded men because they yield no seed, but do yield superfluity which should breed seed, the which with the blood doth spread itself over all the body, and that hath the nature of fleume.   

VII.  
But why do they want hair?  
Women because they be could, and haue thick passages in their bodies: for cold doth thicken, and therefore there is no way which way hair should pass. Gelded men because they are moist, and above measure full of excrements, and therefore in such moist places as no herbs can grow, so neither in dry and stony, which follow baldness.   

VIII.  
Why are gelded men for the most part crooked legged?  
By reason of that superfluous humidity, they haue soft and wet bodies, and therefore weak, and therefore seeing the thighs cannot be are the burden of all the body, they are wrethed & crooked, as a bulrush doth bend if a weight be put on it: for that which is hard and dry is strong, and can resist: and that which is soft & moist, is weak and cannot resist. This is declared by wood, and osiers, and also men. And with baths and drink men are much weakened: and with a moderate diet are dried, and become stronger unto any action. Where of it ariseth, that gelded men are after a sort women, and weak, and given to wine, and drunkenness, and full of fleume. For being cold, they covet to induce the contrary quality, and wine by nature is hot. The AEthiopians being of a drier nature, haue curled hair, and are lean, and strong to work.   

IX.  
But why haue they a sharp shrill voice?  
again, abundgnce of humidity filling up the artery, doth make it straite, and therefore the breath going by a narrow passage, doth cause a sharpness in the voice. It is plain that they abound in humidity, because they be light, & their paps grow great like unto women, and haue swelling eye lids, and haue soft white hair.   

X.  
Why do some gelded men after a sort covet women, and do sometime love the act of venery?  
Because some are but unperfect gelded men, & some haue a hot liver, and haue large vessels and conduits of seed. And therefore they imagine the use of carnal copulation: they cannot perform that which they desire, and their 〈◇〉 want laziness. For that spirit which doth puff them up, doth always sail, and is weak: that spirit rising of the seed, through the passages of the seed, is carried from those parts which are about the loins. But in children those conduits of seed are closed up.   

XI.  
Why seeing there bee but three simplo uniform hamours, yet they do not breed three simplo diseases, but more?  
There are double in every one, continual, or whole and broken. For the difference of diseases do not proceed onely of the humours, but also of the places. A hot, thine and sharp humour doth breed a sharp, and a short, and a hot fever: a could and a thick humour, a long and a dull one. So of wood, that which is hot and dry, as bays, olive trees, cause a great flamme, and are quickly burned: green wet wood make a small smoky fire, and are long a burning.  
again, if the place be large & spacious, it doth sooner, and that greatly inflame the humour, because that when it is heaped up together, then at once being full rotten it is put on fire. But if the place be narrow and small, seeing it cannot contain all the humour, but by piecemeal, and therfore cannot ripen all together, it will stir up a small fever, but such a one as shall burn long. Put then the nature of the humour unto the place, and so thou shalt find all the differences of agues, which rise of the corruption of the humours. If yellow choler do putrifie in great receptacles, as the veins and arteries, seeing it is hot, it doth kindle a most sharp, hot, and short ague, which is called a burning, or heat. But if could fleume do putrifie in the small veins and arteries which are about the flesh, it doth cause a long and a languishing ague, which they call a Cotidian. But if yellow choler do corruptin small receptacles, it doth cause a small and a short ague, but yet sometime longer then a heat, which wee call a Tertian or sharp ague. But if fleume do purrifie in great places, it will cause a shorter ague then a Cotidian. And likewise black choler, if it putrifie in great veins, because it is burned almost all at once, causeth a short ague by fourths: if in small, it breedeth a longer rain: for there do concur a could and a thick humour not fit to alteration, and a narrow place, which will not suffer all the melancholy and anger to be consumed at once.   

XII.  
Why do some when they are ashamed, sweat under the armepits?  
Because the pores are thin in that place, nature, when any thing is worthy of reverence and honour, doth flee with the blood into the veins and arteries, & they being full do distil. As it doth happen to such as are merry, because their body is made thin, and especially the armepits.   

XIII.  
Why do such as are 〈◇〉 wax pale?  
Because our nature, and that power which hath a care of our body, will suffer nothing done externally unto vs. And as we do run within dootes to keep ourselves, so nature looking unto her safety, conueieth herself into the body as much as she can, and carrieth the blood with her, whom she hath for her nourishment and waggon, and that blood also which is best: and that is the blood which doth die our skin with a read purple colour.   

XIIII.  
But why do they tremble also?  
Because that virtue animalis, that is, certain spirits which rise about the hart, with the consent of nature do forsake the sinews, which before they kept: and it bee they which keep the body from trembling: whereupon it riseth, that such are loose in the belly, and unawares do make water. For those muscles and sinews which do stop the course of excrements, being become weak then, give leave for superfluities to pass.   

XV.  
Why do such as are ashamed wax read?  
Because that nature of herself, as it were with a certain conscience, like unto a noble virgin, reverencing that which is worthy of honour, moderately doth draw herself into the secretest parts of the body. The blood is moved with her, & powred abroad, and therefore the skin is dyed with the colour of blood. Others say that the blood is cast over them by nature, like unto a vail, as wee as it were admonished by nature, do put our hand before our face.   

XVI.  
Why are some dead with sear?  
Because that the natural power fleeing above measure, and retiring itself with the blood into the inward parts of the body, doth choke and put out that natural lively blood which is bread near the heart, and therefore doth bring death. By the same reason, when much oil is powred on a sudden into the flamme of a lamp, it doth put out the flamme. The blood which is in the heart is compared unto the flamme of the candle or lamp. Some for the same cause haue dyed with grief: as fire covered with a cover is put out, so the inward motion of the natural heat is resolved.   

XVII.  
Why are some overcome and dismayed with drunkenness?  
Because that abundance of wine doth suffocate and choke with his heat our natural and lively virtue. And it happeneth chiefly unto such whose natural heat is weak and small. That which is strong and much can resist, and in space of time can overcome and digest the abundance, as a great flamme can endure much oil to bee powred on it.   

XVIII.  
Why do old men shake and tremble?  
Because that the sinews of our natural virtues and forces, and the muscles of the parts of the body, when they receive not sufficient motive virtue, do not endeavour to be are the burden of the body. The shaking is, because the weight of the body draweth some part of the body downward, and another power which is called animalis, upward: when this is done without intermission, and one after another, it causeth a quaking: then cometh in bowing and stooping to the ground, and so in stead of a rafter to uphold the building, they use the help of a staff: and for the same cause they avoid their excrements and urine on a sudden.   

XIX.  
Why do not pepper and mustard seed heat the belly, if they be swallowed whole, but if they be broken they do?  
Because that those things which haue their qualities in power onely, and not in action, want some external help to bring their virtue and power into action. And therefore being bruised and made small, and entering into the passages of the body, do work his effect through their inherent heat. And the like is of other qualities. There be some things which haue their qualities in action, as the water, tisan, and milk, are to be drunk presently: they are moist and could, nor want no other external help to cool and moyften, but do work immediately. Likewise the salt and the earth, both virtually and presently and in sight are dry. Line seed and bread are dry in imagination & in sight, but moist in virtue and act. The sea also & brine and pickle, and Aquavitae, are moist in imagination and in sight, but are dry in virtue and actu, action.   

XX.  
Why do some see nothing in the night, and see in the day?  
Because they haue a thick spirit of seeing, and which cannot pierce the air, unto the thing which is seen: and in the night it groweth more thick, because it is made more could with the absence of the sun. Or else as others do say, because that in the day time it is made fine and attenuated with the pure and hot air, & is thickened in the night. The contrary unto this doth happen in a Cat, and an owl, they see nothing in the day, and see very well in the night: for they haue a very clear and thin sight, the which when it doth somewhat thicken in the night time, is most fit to receive his object: in the day time and in a clear light, being exceedingly attenuated and made thin, is resolved and scattered. Whereupon Lions which are almost of the like quality, cannot go in the sun, and if they see fire in the day time they flee from it. A man may see the ball of their eye very bright, and they haue the moist of their eyes very clear.   

XXI.  
Why doth a sudden vehement joy sometime dismay a man, and 〈◇〉 him?  
Because that when the vital virtue, and inward natural heat is immoderately carried to the outward parts, it is cast out and resolved and therefore such sweat and grow read, because the blood is present. The natural heat, and fire, both by reason of his hear, and also because it is out of his place, move upward, and then for desire of food and nurture down again. And when one of these moving due perish and fail, the man perisheth and falleth also.   

XXII.  
Why do such as are in grief, and in love, and in anger, sigh very oft?  
Because that the soul and mind of such as are grieved, is turned unto the cause of grief and sorrow, and the mind of such as covet, to that which they do covet, and the mind of the angry, unto that which causeth the anger. The soul then being intentive vpon that whither she moveth, doth after a sort neglect & forget to give motive virtue and power unto the muscles of the breast. Therefore the heart not receiving air by opening of the breast, & by a consequent neither blowing nor cooling, nor yet casting forth, by shutting and closing, any sighing superfluities, which are bread of the adustion of blood, whilst it doth fear suffocation, the heart, I say, doth force the mind and give her warning, that she would give more motion unto the muscles, and cause greater breathing in and out, and that she would take more store of cold air, and thrust out more excrements, and that often small breathings would perform that that one great one may effect. And therefore men of oldtime; called the word suspirio sighing, of the witness of the breast. They do sigh long and often, because the mind is always vpon that which causeth the passion. Nature doth force the soul to sand in by the heart more motive virtue to the muscles of the breast. It is most evident that we do breath in and out by the arteries. under the name of pulse, the opening and shutting, the receiving and casting out breath is comprehended.   

XXIII.  
Why is a sausiege hardly digested?  
Because that through his lightness, it doth swim in the belly above the moist meate, nor doth not join with that meate where concoction is made, but swimmeth at the gizzard where appetite is, & not digestion. If you cast him into the water out of a mans body, it will not sink but swim above the water. For whilst meate is minced in it, it receiveth a light air, which causeth it to swim above inoyst things: and therefore it is limber and flaggie, because it is participant of air.   

XXIIII.  
Why do wee make hot water before we go into the bath, and after that wee haue been long in the bath, our urine is could?  
And this is so in comparing it to some other. urine is of a luke warm quality, and moderately hot: therefore out of the bath, because our body is could, the urine we make, as it were in comparison is hot, yet in the bath, because the body is much hotter then the urine, therefore the urine doth seem cold, although it bee hot after a sort. The which doth appear by that, that he who doth go into a bath to get heat, if he onely go into hot water, it seemeth very hot, but if already heated he go into it, it doth not seem so hot.   

XXV.  
Why do we find sweet fresh water, when we dig more the sea.  
Because that in the sea that water which is thinnest and purest is fresh, that which is thicker is salt: the thin water therefore which runneth through the passages of the earth, is hidden in the earth, the which we find when we dig. It is fresh, because that in winter it is drawn up into the air: the thick and dried water doth become salt, but in the seashores, because the passages bee broad and wide, salt water is found.   

XXVI.  
Why is well water warm in winter, and cold in summer?  
Because that every thing doth flee from his contrary as from his enemy. It is manifest that cold is contrary unto beate, and doth destroy it. And therefore because that in summer heat doth occupy the air, the could doth flee into the bowels of the earth, and therefore causeth the water to become could. But in the winter, because the cold hath greater sway in the air, then the heat again fleeth to the same place, and so doth heat the water. For it is against the law of nature, that contraries should dwell together in the same place and time.   

XXVII.  
Why are men of a small stature commonly wiser then the tall?  
Because that in small men the soul is well joined and compacted together in the whole body: in tall men it is extended in length. And therefore Homer doth describe ulysses to bee short and wise, and Atax tall and a fool.   

XXVIII.  
Why do we cast water into a mans face when he doth swoon, to make him come to himself again?  
Because that through the coldness of the water, the heat may repair to the heart to give strégth.   

XXIX.  
Why do many fools beget wise and strong children?  
Because that fools when they are in the act of copulation, yield very much unto pleasure, and haue their mind drowned in the body. Whereby it cometh to pass, that their seed being participant of great virtue, as well reasonable as natural, doth cause such as are begotten to bee the wiser. But it happeneth otherwise unto such as are wise and learned: for their seed wanteth much natural virtue, and the force of wisdom maketh them to think on some other external cares, which weakeneth their intention in the act of venery.   

XXX.  
Why doth not the dung of wild beasts stink so much, as the excrements of men?  
Because they use dry, and not superflucus meats, and haue great exercise: yea the dung of some beasts are of a good savour. But of all other the dung of a man doth sanour worst, because that men do use many moist meats out of season, and more then is needful. Then they are less hot then other beasts, and are not so much exercised. And therefore seeing that it is not fully digested, nor euaporated, by reason of the abundance, but doth corrupt, therefore it is of a bad favour.   

XXXI.  
Why doth mustard and such like sharp things, blister and exulcerate the skin, if it be put on it, and when it is swallowed doth not exulcerate the belly?  
Because they are dissolved with the moisture of the body, and because they are changed and digested before they work: and vpon the skin which is thin they haue more time to work.   

XXXII.  
Why doth barley bran, seeing that it is could, dissolve fleume?  
Seeing that all could doth make thick, and hinder dissolution truly I think, not because it doth cool, therefore it doth loose and dissolve, but because it doth cast out, it hath a virtue of dividing and expelling humours. And there are diuers such kindes which work contrary unto themselves, accidentally and by chance not principally. As the nature of Bees which are hot, do weaken an ague: not because they are hot, for the like doth increase his like: but because they do expel naughty humours from the veins, and provoke urine. So flower-deluce, and hyssop are good for the pleurisy: although they bee hot, yet they do cut those humours which do breed betwixt the skin, and which gird the side. So the disease which is called Tetanus, is cured with hot water powred on it, which is bread of could humors: it doth heal it not principally, and of the own nature of water, but because it is heated.   

XXXIII.  
Why do some men puff and blow when they make water?  
Because the bladder when it is full of water doth swell, and straighten the gut which is called the right gut: and when it is emptied, a wind which is in the gut desireth passage out. Some think that there is an agreement in these parts in the avoiding of the urine.   

XXXIIII.  
Why do some gape when they see other men to gape?  
Because the nature of living creatures, and especially of such as want reason hath a likeness of consents, and affections. And therefore when one ass doth piffe, the others do stale likewise.   

XXXV.  
Why doth one which is blear eyed, infect one who is whole, and yet he who is whole cannot heal the blear eyed?  
Because the eyes are soft and moist, and exposed unto affections: then health receiveth an alteration of a small cause, and sickness of a great and vehement: and that which is in a mean, is easilier changed of that which is vehement, then contrariwise, the vehement and great of the temperate and mean. And therfore bleerenes is a vehement and great disease, and so doth easily turn health, which is a temperate and moderate state of the body.   

XXXVI.  
Why do money and an apple seem greater in the water then they be?  
Because the water doth deceive the sight, and the water about them make them seem of one colour. So the sun, and the moon, & the Planets, when they are seen near unto the point of the rising or falling, seem to bee of a greater bigness then at other times: for they alter the air about them with their quality.   

XXXVII.  
Why when a man doth give a blow with a staff far off we see the blow presently, but we hear the sound after, although the sound and the blow go together?  
Because wee haue a sharper and quicker sight then hearing, and therefore the sight doth anticipate the stroke, and the hearing which is grosser, doth hear the sound slowlier. And by the same reason wee may dissolve the doubt of thundering and lightning: for wee see the lightning before we hear the thundering, although the thunder be first, or at the least together with the lightning: and yet the sight being more subtle then the hearing, doth see the lightning before the ear doth hear the thunder.   

XXXVIII.  
What is the reason seeing we be naked on our face, and clothed over all the body, yet we can endure could better on our face, then on the body?  
use is the cause of it.   

XXXIX.  
What is the reason that yellow choler, which all a mans life time is contained in a place which is called the bladder of choler, doth not eat out the same bladder, seeing that it is subject unto many alterations, and yet if it fall into a tooth but a small time, which is a body which cannot easily suffer, it will presently eat him out?  
Because nature hath so wrought, that it should onely remain in that body and not hurt it. The name of nature is a great remedy against grief, as by many examples it can be proved. The infant is in the womb of the mother nine moneths, and giveth no grief of heaft unto her: but if a light wind should breed there, it would presently cause a sharp disease. The rough artery is the onely receptacle of wind: but if a crumb should go amiss in it, it causeth either choking or a vehement cough, which could not be so it nature had not so prescribed.   

XL.  
Why do some men go into a bath a thirst, and come out without thirst, and some contrariwise go in not a thirst, and come out a thirst?  
Such as are dry, do wax moist in the bath, and quench their thirst: for thirst cometh of dryness. But those which are moist, and not thirsty, if they stay long in a hot air, are a thirst, because their moisture is dissolved and spent with swear.   

XLI.  
Why do some belch vnsauerously after the eating of a radish, and 〈◇〉 not?  
They whose stomach and belly doth not abound with naughty and superfluous humours, tending unto fleume, they haue a sweet breath: but they whose stomach doth abound, they haue an vnsauourie breath. A radish is hot, and doth cut and attenuare the grossness of humours, and doth stir up a wind of the humours, the which it doth cast forth by belching. So dirt which is not stirred doth not savour at all, but if it be stirred, yeeldeth a strong stinch. Those which think that a radish is of a stinking quality of himself because it doth stink out of the body if it beelong kept, without doubt are deceived. For all men which do eat of them should haue an vnsauourie breath, if that were so.   

XLII.  
Why in very great could do the singer and superficial parts of the 〈◇〉 wax black and decay?  
Because that extreme could doth drive in the natural heat into the body, and so the outward side of the body doth first grow won, then black, and almost like a corpse. They do fall and decay, because that nature being intentive in the other parts of the body, doth join unto itself that which is hot, and doth drive away and cast out that which is decayed and nought. The superficial parts are altered, because that they be not very fleshy, nor very hot. For in trees, those leaves fall soonest in the winter, which are least hot in nature, and therefore are weaker and thinner. Those which say, that the natural heat doth presently in the beginning flee from the could, as it were from an adversary, into the internal parts of the body, and then gather itself again and strengthen itself, and as it were with a supply help those parts which were altered: and so either because it was on a sudden, or because great store of heat doth run back again, and so burn the uttermost parts of the body, because that staying there, there is much of it gathered together, those I say without all doubt do think amiss which say this.   

XLIII.  
Why are such in great pain, which being very could, do heat their fingers ends, or uttermost parts of the body?  
By reason of the sudden change of quality, much could doth change into much heat. whatsoever is suddenly done, doth bring grief to nature. whatsoever is suddenly done agreeing unto nature, doth delight nature: for mans body doth consist much in the manner of his disposition.   

XLIIII.  
Why do such as eat pepper, or great morsels of bread, yexe?  
There is a proportion in them with those things which do outwardly overcharge us, or cause us to haue pain. Pepper and choler haue a proportion with thorns: but fleume and bread with a heavy ston. Such as haue a stomach, not full of superfluities, nor hot and sensible, they are quickly bitten with the sharpness of pepper: they do stir up the stomach to avoid and cast out that which grieveth, and so do yexe. But such as haue a could stomach, and full of fleume, and feel not so well, they do not yexe so soon. The like doth happen unto them which do swallow great store and gobbets of bread, the stomach is oppressed with the abundance and greatness of bread: and nature doth not suffer her parts to bee idle, when she feeleth any thing that doth hurt her. And therefore pepper, with his biting quality, which hath a proportion with yellow choler, and bread with the weight of his quantity, and also abundance of fleume, oppressing us within, do cause yesking.   

XLV.  
Why do such pains as are in the nailes grievously torment us?  
Because that the sinews which are in the fingers, with a peculiar kind of superfluity do breed the nails, as the teeth are in the gums. Therefore when the sensible virtue of the sinews goeth to the extreme parts, and is there gathered together, like water flowing into a valley, without all doubt, the greater the alteration is, the greater grief is felt.   

XLVI.  
Why doth a great deal of bread devoured hastily, by staying from breathing, drive away the yexe?  
Because that pressing the stomach, and driving it into a narrow room, it causeth that the meate which is hardened in it, to bee pressed out into the belly, and so being discharged, doth stay the yexe.   

XLVII.  
Why do such as yexe, give up yesking when they hear of any sorrowful matter?  
Because they are intentive vpon that which sorrowful news brought, and therefore neglect to move their breast. And again, seeing we do then hold our breath, and so cause it to grow great in us, it doth stay the yexe.   

XLVIII.  
Why do pictures to those which are near them, show their colours plain, and unto those which stand a far off, show some hollow, and some bending and hanging?  
Because the force of seeing is dissolved & stretched in a long distance, and therefore cannot see exactly the skill of colours, but doth see the white colours bending, and the black hollow. For the white doth shine outwardly, and moveth itself unto that which is bright, but black as being dark, inwardly.   

XLIX.  
Why if could water be an enemy unto the sinews, is not hot water a friend and good, but yet that is also hurtful?  
For if such a thing bee hurtful, the contrary is profitable: for contraries cannot work the same way, vpon the same thing. But in truth hot as hot in his own nature is not hurtful unto the sinews, but in that that it is hot and moist. Such as haue their sinews hurt, their sinews because they are of quick feeling, want much fastening, and bending, for they are dry of their own nature: but the moistness which is contrary, doth mollify them, and slaken them, and putrifie them. And so it is plain that heat of itself is not hurtful by nature. A draft of hot oil is good, because it hath a binding nature.   

L.  
Why if apple be nought, because they be could and moist, is not water so to being of the 〈◇〉 qualitse?  
Because water is more subtle then apple, and sooner purged, and therefore it doth not hurt so much: yea, it doth somewhat strengthen the body.   

LI.  
What is the reason that those things which haue a hard concuction, and are of a gross humour, are more easilier digested, as beef, then those which are of an easier digestion, and not of so gross a humour, as fish?  
Some attribute this unto custom: some think the cause to bee in some secret hidden quality of nature. Some say that by reason of exceeding heat, those meats which are more digestive then is requisite, as being more mutable, are burnt, and consumed through the great force of heat. And those meats which are not apt to digest, as being hard to be changed, seeing they be not much chaged, are onely digested. So straw as being apt to be altered, with great fine turneth into ashes presently: but the like is not in oak which is orderly burned.   

LII.  
Why are such as are sick and in pain, pale outwardly?  
Because that nature, as wee haue said, doth penetrate even unto the heart, together with the blood. And it is the blood which doth heat the superficial parts, and make them thin and clear.   

LIII.  
Why doth could wine grow in egypt, which is a hot country?  
For the same reason. again, the could doth flee to the roots of the vines, and doth make them could: for the vines are more apt then other trees to receive alteration.   

liv.  
Why doth hot water cast into a well, cause the water to be very could?  
Because the could which is in the well, doth resist the heat: and because it is greater then the heat, it doth prosecute the heat by al means, and doth flow into the hot water very much, and so make it could.   

LV.  
Why, when a small beast doth flee into our eyes, do we shut the other eye when we put him out?  
Because that the spirit of seeing cannot go out by the eye which is shut: but gathering itself together, goeth with all abundance to the eye which is open, and doth fill it, and make it swell outward, and so that is driven out and expelled that is in him.   

LVI.  
Why do such as are buffeted see fire?  
Because that the spirit of seeing, being made thin and slender with the blow, doth wax fitie, and so going into the air, is seen as he is. The like doth happen when two stones, or two pieces of iron are stricken together: for the air between both is greatly rarefied and made thin, and becometh fire. The like also doth happen in the clouds.   

LVII.  
Why is not fire made by the striking of all stones?  
Because force of them do yield too much, and are too light, and as it were full of holes. For all striking of the air doth not make it thin alike, and by reason of his lightness it doth flee, and enter into every passage. And therefore it is not all stricken at once, nor all wax fire. The like doth happen by striking of wood. And fire is made of the sun and water: for the broken beams of the sun against a glass, do wax more and more fiery, and do rebound upward again.   

LVIII.  
Why do such as itch, desire hot fervent things?  
Because that fleume, through whose grossness and could itching doth rise, doth dull the feeling of the skin.   

LIX.  
Why are they also glass of bath?  
Because heat doth disperse the fleume, and the nails also do dissolve it.   

LX.  
Why do the shoulders itck most?  
Because they are colder then the soreparts, and therefore haue more fleume in them. And that is the reason, that old men which are could, are much troubled with the itch.   

LXI.  
Why is the coming down a ladder more easy, then the going up?  
Because that in descending, the weight of the body doth of his own nature move downward: in ascending, the strength doth labour in lifting upward the weight of the body. So a ston is easier cast downward then upward: for that which is heavy tendeth downward.   

LXII.  
Why do children cry when they are first born?  
Because their nature and sences, do as it were wander in a strange country: for they come out of a warm soft body of the womb into the cold air. And peradventure also they are afraid of the light.   

LXIII.  
Why do Bees, Emmots, and flies, and such beasts as are called Insect a, die in oil?  
Because their breathing hole is very narrow, which oil doth stop, and therefore they petish.   

LXIIII.  
Why do we cool hot things by blowing, and heat could things?  
Because that breathing being hot, going out doth dissolve their quality. We cool hot things, because wee do move and resolve their hot quality.   

LXV.  
Why doth flesh putrifie in the night under the full moon?  
Because then the air is hot and moist, which disposition doth especially further putrefaction: whereof it riseth that if the heat and moistness be small, concoction is wrought: if great, consuming: if heat prevail, burning. The moon also hath four dispositions: the middle doth seem to bee moist, and after a sort hot: the full, hot after a manner and dry: in the wane, dry and could: when she is without light, could and dry: for then she wanteth the sun beams.   

LXVI.  
Why are such pale as are in pain and grief?  
Because that nature remembering that which doth vex her, fleeth with the blood to the inward parts, which doth paint the skin: and it happeneth less unto those, then to such as fear.   

LXVII.  
Why are such read as are glad?  
Because that nature doth meet that which delighteth of her own accord, if it be without, as we do our friends and children. The blood doth follow nature, which death the flesh with a read colour. paleness cometh by the contrary unto this.   

LXVIII.  
What is the reason, that in a dead sleep in the night, when we open our eyes suddenly, we see light?  
Because that the force and spirit of seeing being gathered together in sleeping, and increased, doth rush our through the dark in great abundance, and being bright himself, doth see like unto the light.   

LXIX.  
Why do such as are ashamed, cast down their eyes?  
Because the eyes are the glass of the mind: for we see the affections of the mind by the eyes, as grief, anger, shane: because the mind cannot bear that which is not worthy of honor, for conscience sake, it causeth the muscles of the eyes to be cast down, as it were hiding himself.   

LXX.  
Why can the care endure all moistness, the water excepted?  
Because that the water being could, is presently carried unto the sinew of hearing: and all could is hurtful unto the sinews. again: Why before a great wind, are there as it were some running stairs or lightnings going before to foretell it, and especially in a dry clear element? Because that it began to blow before, and yet it appeared not unto us, because wee haue gross thick bodies of hard sences. And therefore blowing the vpper air, which is more thin and pure and heavenly, it doth convert into fire, and therefore wee see some of his sparkles. When it hath gotten a greater force, it moveth this grosser air which is about the earth, and so is hard and felt, and percciued.   

LXXI.  
Why cannot some see very great things a far off, yet see things which are near unto them, although they be very small?  
As such as wee call purblind, because they see best winking: truly I think that the force and spirit of seeing is very thin and pure, and therefore when it goeth far is dissolved, and cannot reach unto the object which is seen. It doth scarce see things near by reason of his thinnes & pureness. There are some which see very small things a far off, as certain old men. These contrariwise, because they haue a thick spirit of seeing & much, it doth move and reach a great distance off, and by that means is attenuated and made thin, and apt and fit, to receive things visible. And so two contraries are dissolved.   

LXXII.  
Why are dogges onely above all other beasts, lined so together after they couple?  
Because the neck of the matrix hath a narrow passage, and the dogges yard doth swell in coupling, and the seed is cleaving in them, which happeneth unto them by reason of their dryness. The dryness doth 〈◇〉 the parts, and moisture doth make them thick.   

LXXIII.  
Why are dogges onely mad in summer?  
By reason of their dry disposition: they are very dry by nature, and most of al in summer. And therfore when their humidity is heated and dried, they are set on fire, and so they are mad like unto frantic men. And therefore their some at the mouth is most dry and venomous: for it is manifest that it is inflamed either by often breathing, or by fiery eyes, or by gaping of their mouth, which they haue always open to take air, or else because their tail groweth crooked with dryness, and falleth away. They are most raging which are most dry. Some say that the canicular star, through his influence, doth cause them to go mad.   

LXXIIII.  
Why are they less grieved which become blind on a sudden and against their will, then they which by election?  
Because that such as on the sudden suffer it, haue their mind turned another way. But those which by choice and election haue their mind wholly vpon the thing which is cut, and know what they shall suffer, and therefore suffer greater torment.   

LXXV.  
Why do such as carry burdens go singing?  
Because the reasonable soul is delighted with music, & therfore turned unto it, doth feel the less weight. And in like manner answer, when the question is asked, why in funerals, bells, drums and flutes are used: and why multitudes of men resort unto such as mourn, or bee sick, and use diuers speeches unto them: for the mind being occupied and intentive to the words, doth kneel the grief less. And therefore Comedies and stage plays were invented in times past, to withdraw the mind.   

LXXVI.  
Why do the AEthtoptans for the most part die of anague, and why are those which are blear eyed vlcerated?  
They are most hot and dry, and there is a kind of resolution of elements in them, and that little moisture which is in them being consumed, it happeneth that the other elements are dissolved. The heat goeth away for want of meate, the cold riseth up through the absence of heat. dryness doth reign through the consumption of moistness. And for that cause dead car casses are could and dry. And therfore Honter did know, that in dead bodies two elements did see away, that is the lightest, & thinnest, and two remained: there went away fire and air, and there remained water and earth, that is, dryness and coldness. They are exulcerated and blistered in the bleerenes of their eyes, because that the blood is made full of choler, by reason of inflammation, which doth ear the eyes 〈◇〉 his sharpness.   

LXXVII.  
Why are such always a thirst which haue the dropsy?  
Because that that moisture is salt, and passeth not away, but doth putrifie, and dry the mouth of the stomach, and they haue small severs withall. Further look how much more the belly is puffed up, so much the more the rest of the body is drier, seeing it is 〈◇〉 〈◇〉 nourished, and doth wax feebler and feebler. For much of the food turneth into water and increaseth the disease.   

LXXVIII.  
Why do we in the beginning of a banks and before we be full sit close, and before the end of the 〈◇〉 we take more room, ?  
Because that in the beginning, and haue an appetite unto the haue an eye unto that which is & all do fall to it. But after they are one boweth one way, and another another, and 〈◇〉 no care at all to that which is before them: and by this means after meate we take more room.   

LXXIX.  
Why in whatsoever place wee haue hair, they wax gray, 〈◇〉 under the armepits?  
Because that place is hot, because it is thick of arteries sinews and veins, and is also thin, and therefore doth always void the excrements of fleume, and therefore do sweat always.   

LXXX.  
Wherefore if fleume be could, and thick, and clammy, and likewise black choler could and thick, but much less then fleume, yet a rain ague is longer then a quotidian?  
Because that fleume, although it be cold, and much of it, yet it is moist, and moistness is easily altered and changed. Black choler or melancholy is could and dry, and therefore is hardly altered and changed. They deceive therefore with the likeness of could, and abundance of choler, and do hid some contrary quality. Furthermore, fleume is more agreeable unto nature then melancholy: and therefore when a mans health doth perish with hunger, nature doth turn fleume into nurture. And therefore in a quotidian ague, she turneth all the profitable fleume into nourishment, and that which is unprofitable putrefieth, and kindleth an ague.   

LXXXI.  
Seeing that there are four humours which do sometimes putrifie, wherefore are there only but three agues, and not four?  
Because that blood naturally is a nutriment of the body. And when it doth abound, it causeth a repletion onely. If it bee corrupted, it remaineth blood no longer: for being heated, it is changed into yellow fleume. Therefore the other humors abounding, breed diseases, and especially about the skin, as serpentine ulcers, and cankers, two kinds of leprosy: and when they bee corrupted they breed agues.   

LXXXII.  
What is the reason that the external parts of the body of louers are sometimes could, sometimes hot?  
Because that when they conceive any grief or dolour against their well-beloved, the natural hear posteth away with the blood into the internal parts of the body: whereof it cometh that the outward partes are cold, and for the same cause they become pale and sad. But when they receive any good hope of their lover, or be greatly angry, then the heat with the blood goeth to the skin, and becometh hot and ruddy. And for the self same cause painters do paint love to be sometime sad and quiet, sometime fleeing and laughing, a very boy and child, because that lust is vehement, but dureth not long. The affection in lawful friends is durable, as in fathers towards their children, and wives toward their husbands, but love doth not last. And it happeneth oft among such as are unknown the one to the other. The other disposition and affection is firm and stable: & immoderate love is vehement, and like unto a mad man. They fain love to haue a firebrand, and wings, because that the mindes of louers are in suspense, and hang doubtfully and are unconstant like birds: and then their heat burneth their heart with an uncessant, and vehement care of that which they love. He holdeth a sword in his right hand, and in his left a quiver with many arrows, because that in the beginning love doth rise from one beam and glance of the eye: for he doth see and desire at the self same time. And as soon as he doth desire, the lover sendeth continual beams of the eye towards that which he loveth. And those beams are like unto arrows, because the lover doth dart them into the body. There are arrows in the quiver, because that those which love, sand forth secret beams and glances of the eyes. As the wind doth kindle the fire, so custom doth kindle love: for properly love doth not rise of custom. For if it were so, then of necessity custom should always breed love: but the beginning of love is sudden. He is naked, because that that desire happeneth without any mean. For no man loveth by by another, nor privily, nor whom he knoweth not. And therefore carvers do sometime carve kings and gods naked for honours sake, thereby to show that they haue no hidden 'vice lurking in their breasts, but that their thoughts are open and sincere. love is not one but many, either because there are diuers louers of things,( for they love not alike: and Plato saith, that love is a beast with many heads) or else, because as the same Plato saith, the same love falleth under many loues. love hath Venus for his mother, that is, sensuality and lust: and by the image of Venus they fain unlawful desire. love is said to haue been in love with Erinnys a fury of hell, because that many haue loved wickedly, and haue been thrall to wicked affections: as I haue declared in my second book of Allegories, which I haue made of those feigned stories.   

LXXXIII.  
Why do some die in a plague and some not?  
This proceedeth of their disposition of 〈◇〉. For if a man haue a body full of evil humours, him the air which is corrupted doth enter into, and corrupteth that little good humour which is left in him: and so all their humours being corrupted, they must needs perish. But if a man haue not many superstuities, & doth abound with good humors, he is either not at all, or not much offended with the plague. That the disposition of the body is the cause of this effect, it doth appear by the example of external things. The oak is not easily subject unto alteration, not doth not easily set on fire. Reedes and rushes are much more apt to receive fire: and straw more then they. But if you take wet straw, and green reedes, and very dry oak powdered over with brimstone, you make that fit to burn which was not fit. By this example you may dissolve another question, how it cometh to pass, that 〈◇〉 doth rather breed a cotidian ague, then that which breedeth of purrefaction, or that which is called habitual: for we say that this doth proceed from the disposition of the body: for he had not any superstuous natural spirits, or humors. All things which are sound and solid are dry. And the cause is in the same, why the heat of the sun doth procure sleep in some, and in othersome not. For he in whom there was much fleume, that being dispersed, doth moisten the head, and then he is in a sleep: but such as haue a dry head are kept more awake, because they are made more dry.   

LXXXIII.  
Why doth the sun make a man black, and make dirt white, and make wax soft, and the dirt hard?  
By reason of the disposition of the substances which do luffer. All humours, fleume excepted, when they are heated above measure, do seem black about the skin: but dirt being full either of saltpetre, or other salt liquor, when the sun hath consumed his dregs and filth, doth become white. again, when the sun hath drawn and stirred up the humidity of the wax, it is softened: but in dirt the sun doth consume the humidity, which is very much, and so doth dry it and make it hard.   

LXXXIIII.  
Why do not such as are sick of the idundise go to siege, and why is their excrement white?  
Because that yellow choler is spread over all their body, as their eyes do show, and their skin: for it doth not flow into the inward parts, as by nature it should, and by that reason their excrements is not coloured, nor doth not provoke thē to the stool with his sharpness, which in the guts it should do. And therefore physic imitating nature, as all other arts do, when the patient is in danger, doth help the part affencted.   

LXXXV.  
Why haue such a very black skin for a time, which haue a continual ague, after the time of iudgement, which the physicians do call Crisis?  
That doth happen through continual yellow choler, the which being burnt and adust by the rigour of the disease, is turned into black choler. And so in that time of iudgement, being driven & repulsed by nature to the skin it doth die it. As also the skin is white in leprosies: that colour is hardly dissolved, by reason of the thickness of that humour.   

LXXXVI.  
Why doth black choler coming unto the paps, or to the shank, work a cerrosion, or gnawing or wasting, and in those which are called melancholy, it doth not work she like, although it stow into their brain?  
Because there are many great veins in the paps, by reason of engendering of milk, and therefore store of that humour doth run thither. And likewise unto the shank, because it goeth downward: but into the brain, because it is above, and also because it hath very small veins, small store of choler doth ascend, and which hath only power and force to prick, and not to gnaw and eat. moreover, the brain is could and moist, whereby it is after a sort contrary unto the disposition of black choler, and doth mollify it. That therefore which is property called black choler, doth breed an eating and gnawing canker in the paps: in the shank, a byle or sore hard to be cured, which of eating is called nomads. In the brain it doth breed a mad fierce melancholy: but that which is not properly black choler, but a melancholy humour, causeth a swelling onely which is like a canker, but doth not gnaw and eat, and doth also breed a quiet and peaceable melancholy.   

LXXXVII.  
Why do those vessels which of the Greckes are called Baucalia,( a kind of vessel or drinking glass with a narrow whit mouth) when they are filled with water, make a certain noise proper unto themselves, and thereupon haue their name given them, as other feigned names of sounds, as in the water, Phloesbos, and such like?  
Because that when such a vessel is without water, it is filled with air, which is a most thin body. And therefore when water is on a sudden powred into it, with his heaft it doth follow and beate out the air which is thin, and exclude it utterly. For they cannot both stay in the glass or vessel, until it be full. For the Philosophers do show that two bodies cannot at one time possess and occupy the same place. And therefore when the air is on a sudden thrust upward through straites, a sound or noise is made of necessity, and that not one but many, for then is as it were a fight betwixt both: for the water doth press down the air, & the air lifteth up the water: and although this bee done successively, yet there is often times a noise.   

LXXXVIII.  
What is the reason that when wee put our finger on the mouth of a watering garden pot, the water will not run out at the bottom, and our finger being taken away, it runneth presently?  
Because that when our finger is taken away from the mouth of the pot, the air entering in doth thrust down the water, which of his own nature doth go downward, and so it goeth out at the bottom. And this is the reason of all mechanical engines and instruments made by air and water, as clocks and hour glasses made by water.   

LXXXIX.  
Why doth both wine and water given out of season unto the siche of an ague cause a great distemperature of the brain: for these two are contrary, for the water is could, and the wine hot?  
I say then that the wine being apt to ascend, doth burn the brain, at the time that it is disturbed and distempered with the ague. And wee see also many which are in health, if they use much wine, to be scarce well in their wits. But water doth stop the passages of the body, by which the spirits( which are the instruments of the soul) are dissolved, and so cause them to become more thick and gross, and more corrupt and putrefied, which breedeth the ague. And oftentimes water being overcome by the ague, becometh his nourishment. As wee see in a 〈◇〉 forge, where a little water doth kindle the fire, 〈◇〉 make it flamme more.   

XC.  
Why haue women and children and gelded men shrill and loud voices?  
Because through abundance of humidity, their artery is not stretched wide. And therefore as a small flute or 〈◇〉 a small slender sound, so the artery in them which is 〈◇〉 and narrow for it is the property of heat to make wide and loose, and women and 〈◇〉 be could.   

XCI.  
Why are children strocken with a planet in the summer?  
They are sick of a weak and lingering ague, and their eyes sink hollow in their head, and they become weak and feeble, and sleep very little. And some of them haue a flix, because children are tender and easily suffer, and haue great store of fleume in the head, as we haue said. And therefore the fleume being over much heated with great heats, and also putrefied, doth inflame an ague. Whereupon the gristles of the brain are set on fire, and therefore they sleep little: & that fire descending by the arteries to the heart, & setting on fire the lively spirits, doth kindle an ague without putrefaction. And seeing that much choler riseth of an ague, thereby it falleth out, that that choler gnawing and eating the belly & guts, the flix, or running of the belly ariseth. It is most plain, that the cause of that alteration is in the brain, because that cooling medicines are applied unto the head, & such as are good to quench that fire. And some of ripe yeares are sick of the same disease, that is, such as haue fleume or some choler heaped in the head, which doth putrifie. By the very breathing therefore, and after a manner by the fiery air, the spirits are set on fire.   

XC II.  
Why are round ulcers or biles hard to be cured?  
Because they breed of sharp choler, and which hath a force of eating and gnawing. And because it doth run dropping and gnawing, it doth make a round ulcer: and for that cause it requireth medicaments which dry and burn. And this the physicians do speak. The natural Philosophers do say, it cometh to pass, because there is no beginning where that mischievous imposthume doth begin. For in a circled there is neither beginning nor end, and when they are burned by the physician, then they take another shape.   

XC III.  
Why is honey sweet unto all men, and yet seemeth bitter unto such as haue the eunuchs be could.  
Because they haue much bitter choler over all the body, and which aboundeth in the tongue. And therefore it happeneth when they do eat honey, that the humour is 〈◇〉: and the taste itself when it hath felt the bitterness of choler, breedeth an imagination that the honey is bitter.   

XC III I.  
Why haue very angry men fiery eyes?  
Because the blood about his heart is feruens, and his spirits hot. And therefore these spirits being very subtle and pure, are carried up ward, and by the eyes which are clear, they shine and haue bloody vapours ascending with them. And thereupon their face appeareth read which Homer not being ignorant of saith: And his eyes were like a burning flamme.   

XC V.  
Why doth water cast vpon Serpents cause them to flee?  
Because they are cold by nature, and dry, and haue but little blood, and therefore they do flee from excessive coldness. And that they bee of this quality it appeareth, because they seek for dens and secret places of the earth in winter, as being warm places. And at sun set, they flee the air for the most part as could: and again in summer, because the bowels of the earth are could, they flee from them, and go unto hot places.   

XCVI.  
Why doth a negge break if he bee roasted, and never break if he be sod in water?  
Because that when his moistness cometh near unto the fire, he doth heat over much, and is burned, and thereby doth breed much wind, the which through the witness of the place, doth seek a way our, and so breaking the shell doth flee out. The like is in tubbes and earthen vessels when new wine doth boil in them. Also too much flamme doth break the shell of an egg in roasting: which doth also happen unto earthen pots over much heated and burnt. And therefore the common people do wet a negge which they purpose to roast. Hot water through his softness doth separate the humidity little and little, and doth dissolve it through the thinnes and passages which are in the shell.   

XCVII.  
Why do men in the act of carnal copulation after a sort wink, and suffer such like alteration in the other sences?  
Because they being overcome with the affect of that pleasure, they do comprehend it the better, as it were winking with their eyes. They are not lifted up, nor do not carry the mind abroad into the air with the sences, whereby they should less feel those corporal affections.   

XCVIII.  
Why haue some medicines of one kind contrary force, as experience doth teach: mastic doth expel, dissolve, and knit; vinegar doth both cool & heat?  
Because there are some small indivisible bodies in thē, not by confusion, but by interposition. As sand moistened doth clod together, and seemeth to be but one substance or body, but in truth there are many small bodies in the sand if this be so it is not absurd, that contrary qualities and virtues should be hidden in 〈◇〉 in diuers parts of it, and not confounded with it, because that nature hath given that law unto those bodies.   

XCIX.  
Why doth our 〈◇〉 member sivell, when we hurt one of our toes?  
Because that nature providing for those things which belong unto those die, doth speed to help those parts which are grieved. And because she hath the most profitable, and nourishing of all the humors for her waggon, it is requisite when she doth descend unto the to, together with the blood, that those veins bee filled which are about the privy member, and those partes which are about those vessels which are called Adenes of the Greekes, which are little round kernels. Therefore an immoderate constipation doth cause inflammation and standing up: and that privy member is called Inguen, borrowing his denomination of the place itself.   

C.  
Why hath not nature given birds a bladder for a receptacle of urine and kidneys?  
Because they did want much moisture to give matter for feathers to grow, and that also they do consume with the exercise of fleeing. Neither do they piss at all: and when they drink, they void very moist dung.   

CI.  
Why haue children gravel breeding in their bladder, and old men in the kidneys and rains of the back?  
Because children haue straite passages in the kidneys: and an earthly and thick humour is thrust with violence by the urine from the kidneys, and from those receptacles which are made of the fashion of the moon, even into the bladder of the urine. The bladder having wide conduits & passages, giveth room to the urine to go out, and also place to the humour, whereof the gravel is engendered, to wax thick and seat itself, as the custom of it is. But in old men it is contrary: for they haue large and wide passages of the rains of the back and kidneys, whereof it cometh pass, that the urine may pass away, and the earthly humour congeal and sink down. The colour of the ston doth show the humour whereof the ston doth rise.   

CII.  
Why if the ston do congeal and wax hard through heat( children are hot) and by the same reason it is done in old men: for there is not so much could to be granted as there is in ice or snow: for with extreme could the kidneys would perish, yet we do not use contrary things to dissolve the coldness, but like things, that is, hot things, as persley, fennel, and such like?  
They say then that it salleth out, that by exustion, parching and scorching, the ston doth crumble into small sand: As it is in earthen vessels, which when they are over heated and toasted, they become sand. And by this means it falleth out, that small stones are voided together with small sand in making of water. And sometime it falleth out that could drinks do thrust out the ston, the kidneys being stretched and casting it out, by a great lask, by virtue of easing the belly of his burden. And besides this it falleth out, that an immoderate heat of the kidneys or rains of the back, by reason whereof the ston doth grow, is quenched with coldness.   

CIII.  
Why is the curing of an ulcer or byle very hardin the kidneys or bladder?  
Because that the urine being sharp, doth exulcerate the wound, which good and fit 〈◇〉 do cover and skin. ulcers are harder to be cured in the bladder, then in the kidneys, because the urine doth stay in the bladder, and doth run away from the kidneys.   

CIIII.  
What is the reason that in bathing vessels the hot water when it is stirred, doth seem more hot unto us, and almost burn our bodies?  
Because that when wee go down into those baths, the water itself doth suffer, that is, when the water doth heat our bodies, the water after a sort is made cold by vs. Wee haue learned, that whatsoever doth work in generation and corruption, the self same without all doubt doth 〈◇〉. The water then being in some sort cooled, doth not heat a like, and we being accustomend unto it, do not feel the heat as we did in the beginning, because that the immoderate heat of it is diminished. If then stirring the hot water, more faire hot water bee added unto it, which neither hath yet wrought, nor suffered any thing of the body which is in the water, that will seem very hot and skalding, in respect that working it doth also suffer, and by little and little lose his heat, as the first did.   

CV.  
How is it, if whatsoever be moved, is the hotter for it, and especial) in a hot air and place, yet when the air is beaten and stirred, it doth seem the colder unto us, and especially in summer, when the heat of the sun is most hot?  
For this doth seem contrary unto the other: for hot water did seem hotter unto us by moving it, and here the hot air doth seem colder when it is stirred and moved. I say therefore that it is a common thing, that that which is most and principalest in any thing, either in quality or virtue, doth overcome and change that which is lesser and weaker, and that which is the stronger doth somewhat suffer again in doing. Therefore the hot water when it is very hot, sticking unto the hot body, is somewhat cooled, and doth not keep the same quality. The air then which doth compass us about, being hot in summer, like unto the water, compassing our bodies, is heated somewhat by us, which are hot through the heat of the time of the year, and doth likewise again heat us: As linen garments do, the which being first could then being made hot by us, do then heat us again. When wee do then stir the air, that air which was before heated by us is driven away, and another which is not as yet heated doth succeed, which seemeth could unto vs.   

CVI.  
Why do those 〈◇〉 which breed in the ball of the eye seem white, when they haue left growing and are old, and others which grow out of the 〈◇〉  
Because that through the ball of the eye onely the spirit of seeing doth go out the which is bright and clear. Therefore in the white of the eye, when the wound doth make thick the passage of the covering of the eyes which is like a horn, the spirit of sight cannot 〈◇〉 out: whereof it cometh to pasle, that much of it being there gathered together, it doth make the wound light and clear, and show the wound white. And because that by reason of the thickening of the sight the spirit cannot go out, it falleth out that they cannot see.   

CVII.  
Why do chaff and straw keep hot water and could snow, which are contraries in quality?  
Because the nature of chaff doth want a manifest quality, and are said of some to be without quality. Seeing therefore that of their own nature, they can easily be mingled and confused with that which they are next unto, they easily also take the same nature unto thē. And therefore being put unto hot things, they are easily hot, and do heat again, and keep hot: and contrary being made cold of the snow, and making the snow cold, do keep his coldness. So wax and oil will easily be confused, & made one with another thing, and are also without quality, and do help the quality of that which is mingled with them, as being made one with them.   

CVIII.  
Why do the stars and heauens seem clearest in the bright winter time?  
Because the air, either which doth compass us, or that which is higher, is made thin and purged with winds and showers of rain, and by that means our sight doth see both further and clearer. The like is manifestly seen in running riuers: for such things as are in thē are far better seen, then in thick puddle standing water, where either nothing is seen, or confusedly.   

CIX.  
Why haue we oftentimes a pain, and do quake in making of water?  
Because that sharp choler issuing out, & pricking the bladder of urine, doth provoke and stir up the whole body to ease the part offended, and to expel the humour moderately. This doth happen most of all unto children, because they haue most excrements, by reason of their often filling.   

CX.  
Wherefore are griefs greater in the night, then in the day?  
Because the mind being then idle and at rest with himself, is neither busied with the sight nor hearing, nor occupied with any other sense, and doth nothing at all, nor is not urged to any external action, and thereupon is much more touched with the feeling of any trouble or grief. It is very plain that the mind doth less feel griefs of the body, when he is drawn abroad to external works, seeing that in sickness and other such accidents, the company and familiarity of friends, & communication and tales telling, do make their troubles and griefs more light and tolerable. Men haue marked that nature doth least work by day, in digestion of meats, in altering of humours, in making of blood, in growing, and such like operations. But the mind is then most occupied in his actions, as in the five sences, in motions of the parts of the body, in imagination, in thought, in memory: and contrary in the night, then nature worketh most, and the mind least.   

CXI.  
Why doth a glass break in the winter, if you power any very hot liquor into him?  
Because that it is thoroughly affencted and altered, by reason of the coldness of the air which doth compass it. And therefore when we power in very hot water on a sudden, and not heat the glass before, the heat doth fight and strive with the could which was in it: the cold with the air presently fleeing, causeth the breaking of the glass. It must be granted, that there be certain small holes and passages in the glass, which do hold and receive the purest and thinnest parts of the air, the which although we do not see with our eyes, and with sense, yet wee cannot deny but by nature there they be. Others do say, that because the glass is very could, then it is very dry also, & therfore that which is the subtlest part in it, whether it be a humour or the air, is thrust out, and doth as it were vanish away, and so is made apt to break. And so it is in very dry wood. And so Hippocrates did say, that the veins were broken with could. That therfore which is very hot, finding the glass to bee such, drying it more and more, doth cause him to break. If it had been before wet over, and heated a little, it would not haue been hurt: as wee see wrestlers annoynted before they go to wrestle. For when dryness falleth into those passages and invisible holes, it fleeth quickly with the air, and the softness of the glass giuing place unto the heat, doth not easily break. It is easily seen that grass hath those passages, by earthen pots, into which if you power water, and daub them with pitch, yet the humour will woose out. You may also see in winter time a smoke or fume break out of a glass, when you cast water into him.   

CXII.  
Why are not children and especially infants, so easily shaken and put out of joint, as men?  
By reason of their softness, yielding unto the earth, they do dissolve his hardness, that it can work no further. Men therefore, having a hard body, because they do resist the hardness of the earth or ston, they do increase the vehemency of the blow, and do force the ston to work against themselves, as being hard themselves. And for the same reason a sponge yielding is not broken: but a glass, an earthen pot, or any such other hard body is broken with a fall. And by this also we learn why a vehement blast of wind doth overthrow an oak, and not a reede, because that an oak being hard and strong and great, doth resist the wind, and so make his force more strong: but the reede being light and soft and small, yielding hither and thither to the wind, doth break his force. So a wrestler striving against his companion doth increase his force, and yielding sometimes, and bowing with him, doth sooner break his vehemency.   

CXIII.  
Why do infants 〈◇〉 the nurses singing, cease their crying, and sleep 〈◇〉 after?  
Because that the 〈◇〉 of music, as of science, and all other artes, is on grassed naturally in the mind, as heat is in fire. As Plato doth say, our minds do remember 〈◇〉 and not learn them. And therefore the mind hearing such a song, in that that he doth remember, causeth the infant to be quiet, and in that that he taketh pleasure it doth draw on sleep. For not being infected with the company of the body, he perceiveth those sciences very plainly, and being somewhat defiled in the body, falleth into some oblivion of of them.   

CXIIII.  
Why do nurses rock and move children when they would draw them to sleep?  
To the end that the humors being scattered by moving, may move the brain: but those of more yeares cannot endure this.   

CXV.  
Why do some 〈◇〉 see double?  
Because that the muscles of the eyes being more or less filled, and by the self same means weak and seeble, do draw and wrest one eye upward, and the other downward: So by that means the eye beams do not look one way at once, but towards 〈◇〉 places and bodies: and therefore each of the eyes using a private office and duty of seeing, doth cause a double sight.   

CXVI.  
Why are boyes apt to change their voice about 14. yeares of age?  
Because that then nature doth cause a great and sudden change of age. Experience proveth this to bee true: for at that time wee may see that womens paps do grow great, to hold and gather milk, and also those places which are about the hips, in which the young fruits should remain. Likewise mens breasts and shoulders which then bear great and heavy burdens. Also their stones in which the seed may increase and abide: and his privy member, to let out the seed with ease. Further, all the whole body is made bigger and dilated, as the alteration and change of every part doth testify. And the harshnes of the voice and hoarsnes: for the rough artery or windpipe being made wide in the beginning, and the exterior or outward part within, unequal even to the throat, the air going out at that rough unequal and vneuen pipe, doth become unequal and sharp, and after a sort hoarse. Like unto the voice of a goat, whereof it hath his name Branchus. The same doth happen unto them into whose rough artery any distillation doth flow. It happeneth by reason of the dropping humidity, that a light small skin filled unequally, causeth an vneuen going forth of the spirit & air. understand that the windpipe of goates is such, by reason of the abundance of humidity. The like doth happen unto all such, as nature hath given a rough artery, as unto Cranes. After the yeares of fourteen they leave off that voice, because the artery is made wider, and receiveth his natural euenes and equality.   

CXVII.  
Why doth oil being drunk, cause us to vomit, and especially yellow choler?  
Because that seeing it is light, and ascendeth upward, it provoketh the nurriment in the stomach, and lifteth it up. And so the stomach being grieved, summoneth the eiectiue virtue to vomire, and especially choler, because that it is light, and consisteth of subtle parts, and therfore is the sooner convyed upward. And it is most plain that oil is light and carried upward: for when it is mingled with any moist thing, it runneth unto the highest room.   

CXVIII.  
Why doth not oil mingle with moist things?  
Because that being pliant, soft, and constipat in itself, it cannot be divided into parts, and so it can not be mingled. Neither if it be cast vpon the earth, can it quickly enter into it.   

CXIX.  
Why is water and oil frozen in could; wine and vinegar not?  
Because that oil being without al quality, and fit to be confounded with any thing, is could quickly, and so extremely, that it is most could. Water being could of nature, doth easily frieze, when it is made colder then his own nature. Wine being hot and of subtle parts, is not so soon could. But vinegar being of most subtle partes, suffereth no freezing.   

CXX.  
Why do contrary things in quality, bring forth the same effects?  
That which is moist, is hardened and bound a like of heat and of cold: snow and liquor do frieze with cold: a plaster and the gravel in the bladder, are made hard with heat. That is so in deed, but by a diuers action. The heat doth consume and cate the abundance of moisture: but the could stoping & shutting, with his over much thickness, doth wring out the filthy humidity: like as a sponge, wrung with the hand, doth cast out the water which it hath in his pores & small passages.   

CXXI.  
Why doth a shaking or quivering cease of tentimes, when any fearful matter doth chance, as a great noise or crack made, with a sudden downfall of water, or great three?  
Because that oftentimes the humours being digested and consumed with time, and made thin and weak, all the heat, vehemently and suddenly, and sharply fleeing into the inward parts of the body, consuming the humour which causeth the disease, doth dissolve it. Treacle hath this effect and many such like, which are hot and dry, when they are taken after concoction.   

CXXII.  
Why do such fall which turn round, and bee not used to do it?  
Because they do disturb the animal spirits which are in the brain, and toss them up & down together with humidities. They then be made less apt and fit to receive the sensible and motive power, and do not suffer any action to go into the muscles and sinews: whereby it falleth out, that the weight of the body, as not being born up nor supported by the soul, is thrown to the earth: and for the same cause they see darkness, because the spirit of seeing is disturbed and troubled, & can not work like unto the other sences. But this doth not happen unto such as are accustomend to turn moderately, and by little and little. custom doth breed this: for the soul and nature are not strangers the one to the other, but in time are as it were reconciled. For that which is done by little and by little, and without intercession, is hidden from the sense. And after that it hath often escaped, falleth not as a strange thing unto nature, who was wont to receive it.   

CXXIII.  
Why do steel glasses shine so clearly?  
Because they are lined on the inside with white lead, whose 〈◇〉 is shining, the which being put to the glass which is also shining, doth shine much more, and casting his beams through the passages of the glass, doth double that which is in the superficial part of the glass, and without the body of the glass, and by that means the glass is very shining and clear.   

CXXIIII.  
Why do we see ourselves in glasses & clear waters?  
Because that the quality of the sight passing unto clear bright bodies, by a reflection, doth return again by the beams of the eyes, to the image of him who looketh on it. That qualities do go forth and pass from the face, and that it is not absurd, they do show, which remain near unto trees, because they are wont to look green. For the green quality of green leaves, passeth to the face itself: likewise going into the running water, doth make it to show green.   

CXXV.  
Why do hard dens, and hollow places, and high places, sand back the image and sound of the voice?  
Because that such places also, by a reflection, do sand back the image of a sound. For the voice doth beate the air, the air the place, the which the more it is beaten, the more it doth beate, and thereby doth cause the more vehement sound of the voice. moist places, and as it were soft, yielding unto the stroke, and dissolving it, give no sound again. For according unto the quality and quantity of the stroke, the quality and quantity of the voice is given, which is called an Echo. Some do idly sable that shee is a goddesse: some say that Pan was in love with her, which without doubt is false. He was some wise man who did first desire and search out the cause of that voice: and as they which love and cannot enjoy their love are grieved, so in like manner was he very sorry until he found out the solution of that cause. As Endymion also who first found out the course of the moon, watching nights, & observing her course, and searching her motion, did sleep in the day time. And therefore they do fable that he was beloved of the moon, and that she came to him when he was asleep, because she did give unto the Philosopher, the solution of the cause of herself. They say also that he was a shepherd, because that in deserts and high places he did mark the course of the moon. And they give him also a pipe, because that high places are blown with wind: or else because he sought out the consonancy of figures. Prometheus also being a wise man, sought out the cause of the star which is called the eagle in the firmament, his nature and place, and when he was as it were wasted away with the desire of learning, then at the last he restend, when Hercules did dissolve unto him all doubts with his wisdom.   

CXXVI.  
What is the reason that if you cast a ston unto a standing water which is on the over most part of the earth, it maketh many circles, and not if the water be deep in the earth?  
Because that the ston with vehemency of the cast, doth pursue and follow the water 〈◇〉 〈◇〉 part of it, until the ston come to the bottom. But if there bee 〈◇〉 great vehemency in the throw, the circled is the greater, the ston going down unto the earth and drawing down the water with it, causeth many circles. For first of 〈◇〉 doth drive the overmost and 〈◇〉 part of the water into many parts, and so going down always unto the bottom, again dividing the water, it maketh another circled. And this is done successively, until the ston resteth. And because the vehemency of the ston is slackened still as he goeth down, of necessity the last circled is lesser then the first, because that with the ston and also with the blow, the water is divided.   

CXXVII.  
Why do some think that laughter proceedeth from the spleen, affirming that it is not like, that they laugh not much, whose spleen is corrupted, as they do whose spleen is sound, but say that such are very sad?  
truly I think that the cause of laughter is accidentally, and not properly in the spleen: for if it be sound and perfect, it doth draw from the liver all melancholy humour. Whereof it proceedeth, that when the pure blood without any dregs doth go both throughout all the body, and also into the brain, it doth delight both nature & the mind, and doth make men merry like unto wine, and bring men to a quietness and tranquilitie, and so of that laughter is moved.   

CXXVIII.  
Why do not Mules bring forth young ones?  
Because they do consist of a diuers kind of beasts, and so then the mixtion of seed differing in quality and quantity, begetting a certain other thing besides that which is first, doth mar and abolish the nature of those things which first were. As the mingling of white and black, abolishing the colour of the extremes, breedeth another colour which is dark and dunne, which is none at all of the extremes. Therfore the engendering quality is abolished, and the aptness of receiving forms.   

CXXIX.  
Why are such as are deaf by nature dumb also?  
Because they cannot speak, and express that which they never heard. Some physicians do say, that there is one knitting and uniting of sinews belonging unto the tongue and to the ears, and therefore they are of the like disposition. But such as are dumb by an accident, are not deaf at all, for there then riseth a local passion.   

CXXX.  
Why are some stiff after meate which were long fasting?  
Because they abound with choler, & so do heap up a sour sharp humour. Therefore the parts of the body being nourished after meate, drive away from them the choler unto the skin, and so that stiffenes doth rise, that is, the choler gnawing and biting those parts, and stirring them up to pursue himself.   

CXXXI.  
Why do not swine cry when they be carried with their snout upward?  
Because that above all other beasts they bend more the other to the earth. They delight in filth, and that they seek: and therefore in that sudden change of their face they be as it were strangers, and being amazed with so much light, keep that silence. Some say that their windpipe doth close together, by reason of the witness of it, whé they lie with their face upward.   

CXXXII.  
Why are swine delighted with dirt?  
As the physicians do say, they are naturally delighted with it, because they haue a great liner, in which desire is. Aristotle saith, that the widenes of his snout is the cause: for he hath a smelling which doth dissolve itself, and as it were stnuing with stinch.   

CXXXIII.  
Why doth itching rise, when an ulcer doth wax whole, and flueme 〈◇〉?  
Because the part which is healed and made sound, doth pursue the relics of the humour, which remaineth there against nature, and which was the cause of the boil: & so going out through the skin, and dissolving itself, doth cause the itch.   

CXXXIIII.  
Why are those diseases or accidents longest & most grievous, which do molest one eye only, and not both?  
For two causes: because the running or fluxion is heaped up at one eye only: for whatsoever is divided into many, is weaker then itself, and of lesser strength: or else because that when the whole eye doth move himself in his actions, so of the doth force the sick eye to move also: and the medicaments of every diseased part doth consist in quietness.   

CXXXV.  
Why doth man sneeze more oftener, and more vehemently then other beasts?  
Because he doth use more meats and drinks, and of more diuers sorts, and that more then is requisite, the which when he cannot digest as he would, it doth gather together much air and spirits, by reason of much humidity: that spirit then being very subtle, ascending unto the head, it forceth a man oft to avoid it, and so causeth sneezing. And it maketh anoise, because a vehement spirit or breath passeth through the conduits of the 〈◇〉, as a belching by the stomach, or a fart from the belly, the voice by the throat, and a sound by the care.   

CXXXVI.  
Why do dead mes hair & nules grow for a time?  
Because that the flesh rotting, withering, and pining away, that flesh which was hidden about the roots of the hair, doth now appear and deceive, and cause an imagination that the hair did grow. And some say that it groweth in very deed, because that dead carcases are resolved in the beginning into many excrements and superfluities, by reason of the putrefaction which cometh unto them. These going out to the overmost part of the body, by some passages and pores, do increase the growing of the forelayd hair.   

CXXXVII.  
Why have children rather then men certain white spots in the 〈◇〉 of their fingers, rather then in their toes?  
Because they do breed of fleume, and children do abound with fleume more then men, because they are fauer and greater eaters. And the feet by reason of walking and motion, do dissolve superfluities more then the hands: and therefore those spots do not appear in the nails of the feet.   

CXXXVIII.  
Why doth not the hair in the feet quickly grow gray?  
For the same reason, because that through great moving and walking they do disperse & dissolve the superfluities of fleume, which doth breed 〈◇〉. And the hair of the secret parts doth grow gray very late, because of the heat of that place, and because that in carnal copulation it doth dissolve fleume allo.   

CXXXIX.  
Why do very many beasts 〈◇〉 then 〈◇〉 〈◇〉 they see their friends, & a lion and a bull beate their side, when they are angry?  
Because they haue the marrow of the back reaching unto the tail, which hath the force of moving in it. The imagination acknowledging that which is known unto him, as it were with a hand, as it doth happen in men, doth force them to move the tail, which doth manifestly show some secret force to bee within them, which doth aclowledge that which they ought. In the anger of lions and bulls, nature doth consent unto the mind, and doth enforce it to be greatly moved, as men do sometimes when they bee angry, beate their hands or other part. When the mind cannot reuenge vpon that which doth hurt, it doth presently seek out some other solace, and doth cure his affection with some stroke or blow.   

CXL.  
Why if you do put dry burnt barley vpon a horses sore, the hair which groweth on the sore is not white, but like the other hair?  
Because it hath the force of expelling, and doth wipe away and dissolve the excrement of fleume, and all unprofitable operation which is gathered together, through the weakness of the part, or crudity of the sore.   

CXLI.  
Why doth hair never grow in mans ulcers or biles?  
Because a man hath a thick skin, as it is seen by the softness and thinnes of his hairs. And seeing the scar is thicker then the skin itself, it doth stop up the passages, by which the hair should grow. Horses haue thinner skins, as it is seen by their thick hair, and therefore all passages are not stopped in their wounds and fores. And after that the excrements which were gathered together, haue broken a passage through those small pores, the hair doth grow.   

CXLII.  
What is the reason that such as are bitten with a snake, being most exceedingly a thirst, do quench their thirst, & not increase it, by drinking of treacle, which is dry and hot?  
I say then that it doth not quench the thirst, by reason of his quality, but by some mutual sympathy & consent and natural reason. That is a kind of counterpoison and preservative which is made of diuers sorts of herbs, which haue some kind of consent and agreement with all the parts of the body. As Dictamum, Dettander, or garden ginger, hath a property conseruatiue of the heart, Agrimonie or Liuerwort, with the liver, Stonewort or finger fern with the spleen, Parsley with the mouth of the belly, hyssop with the lungs, elecampane with the rains of the back, Rue with the neck, Bitterwort with the brain, and with the bladder of urine. every one of these drawn as it were with the sweetness of honey, doth draw that which is best for his safety. 〈◇〉 all which, the flesh of some vipers is mingled, which hath a certain mutual affection, which wee call Antipathiam, a contrariety of natural qualities, against every venomous beast & corruptible virtue. These being distributed into every part, they suffer not to work that effect, which doth threaten corruption. For they do resist like unto lawful souldiers, who haue taken arms for the defence of their country.   
FINIS.